
ORDAINED 1862 SILVER JUBILEE 1887 

GOLDEN JUBILEE 1912 
REV. ENGELBERT M. BACHMANN. 
"URIEL" 



"URIEL" 



Who will read, 
Who will heed, 
What theg need? 



For the good 
You must look 
In this book. 



Louisville, Kentucky, 1912. 



PRINTED BY 
LOUISVILLE ANZEIOER COMPANY. 



FOREWORD. 

This unpretentious little volume is 
intended as a souvenir of the author's 
Fift^ Years of Priesthood and as a 
grateful offering to the Giver and Pre- 
server of life. Everi; one of its readers 
will add to this act of gratitude, for 
which the author expresses his thanks 
and breathes the prater: God bless pou! 

Nihil obstat, 
Rev, George Schuhmann, D. D. 

Censor librorum. 

Imprimatur, 

^ Denis O'Donaghue, 

Bishop of Louisville, 



TRAi-i3F£RRE0 FROU 
COPYRfSHT OFFIOf 
IAS S J 



CONTENTS. 

Page 

Human Reason 8 

Human Will 12 

Human Memory 15 

Human Imagination 18 

The Poet 22 

Eloquence 29 

Poet and Poetry — ^Orators and Oratory Com- 
pared 33 

Habit . 54 

Earth and Heaven , . , 58 

Time and Eternity 62' 

The Infidel 65 

Laughing 70 

An Unenviable GTift 73 

Curiosity 74 

Suspicions 77 

? ? ? 80 

Two Questions 85 

A Weighty Consideration 86 

Life is Worth Living 89 

Destiny 92 

Virtue and Vice 97 

Envy and Jealousy 101 

Intoxication 105 

Human Love and Human Hatred 110 



Page 



*'God" . . 114 

God's Omtnipresence 128 

The Blessed Virgin Mary 125 

St. Joseph. 131 

Our Guardian Angel 134 

Reasons for Being Sorry for Sons 138 

On Making One's Confession .142 

Meditation 146 

Sacrifice 149 

Christ Visible and Invisible . .153 

Divine Worship 157 

Images of The Tri-une God 162 

A Deep Cherished Surmise 167 

Life 177 

Hallowed Actions 178 

Beauiy 182 

''Uriel'' inverse 189 

The Ten Oommandments of God 191 

Precepts of the Church 195 

Uriel's" Counsels 196 

Tabernacle Key 199 

The Eye 199 

A Picture Fair 200 

Motto on Money 201 

Fathei De Fraine 201 

Father Haesley 203 

Four Buds on One Stem 204 



Page 

L 'Envoi 208 

Worry 209 

^'Uriers" Year of Jubilee 211 

Popular Song 212 

In Life How Many Goals There Be 214 

He Has the Blues 215 

Rules of Health 218 

Guess-Questions — Original 220 

Guess-Question — Not Original 225 

Answers to Original Guess-Questions 229 

Answers to Not Original Guess-Questions . . 231 
Appendix — The Holy Eucharist — ^Our Em- 
manuel 234 

Mortal Sin 246 

Spiritual Communion 250 

A Prose Form for Spiritual Communion . .252 

Some Forms in Verse , . . 253 

Act of Reparation 255 

Eueharistie Prayers 256 

Before the Tabernacle 257 

Another Visit to the Ta:bernaele 258 

Ohapel and Chaplain 259 

Lines to St. Joseph 261 

''Uriers'' Concluding Words 263 



On Sale at "The Chas. A. Rogers Book Co. 
LOUISVILLE, KY. 



DEDICATION 



The names of the seven Archangels are: St. 
Michael, St. Gabriel, St. Raphael, St. Uriel, St. Je- 
hudiel, St. Sealtiel, St. Barachiel. 

Under the patronage and invocation of St. 
Uriel the following pages are placed and to him 
they are humbly and reverently dedicated. "Uriel" 
has always been the writer's pen-name. St. Uriel 
is considered the patron of the Sacrament of Con- 
firmation; St. Michael is considered the patron of 
the Holy Eucharist; St. Gabriel, patron of Baptism; 
St. Jehudiel, of Penance; St. Raphael, of Extreme 
Unction; St. Sealtiel, of Holy Orders and St. Bar- 
achiel, of Matrimony. 

See "Father Faber, Blessed Sacrament," page 

518. 

St. Uriel, called the strong companion, is 
mentioned in the fourth book of Esdras.^ He is 
represented in Christian art as holding in his right 
hand a sword across his breast, with fiames on 
his left. 

See "Father Faber, Blessed Sacrament," page 

466. 

St. Uriel, mighty and glorious spirit, protect 
and defend us in all our temporal and spiritual 
dangers ! 



" PROTESTATION " 



The writer, whose pen-name is 
"Uriel", submits all his writings 
especially those contained in 
this book, to the judgment of 
God's Church, which is the One, 
Holy, Roman Catholic Church. 
He believes what she teaches, 
and rejects what she rejects. 



HUMAN REASON. 



Of our God-given faculties, reason 
may be called the king, will the queen 
and memory the servant. Reason is the 
noblest faculty. It distinguishes man 
from brute creation, over which it gives 
him mastery. It is the part of reason 
to preside over and direct all the works 
of man. The clearer, more knowing 
reason is, the better, greater and more 
noble may be the works of man, pro- 
vided, however, that it be exercised 
wisely upon the true, the good and the 
beautiful. Reason must be the teacher, 
will the pupil and memory the arsenal 
and treasure house of knowledge. Rea- 
son directs, will executes. Reason is a 
light absolutely needed in our paths of 
life. Reason must have as its aides-de- 



Uriel'' 



9 



camp wisdom and prudence. There are 
many degrees in the power of reason; 
the lowest can be sufficient for leading 
an honest and useful life. The higher 
and highest degrees rank the possessor 
far and farther above his fellow-men, 
and, according to need and circumstan- 
ces, give him power and command over 
them. Genius is the highest quality of 
reason. It is a capacity to do what oth- 
ers, not equally gifted, cannot accom- 
plish. The painter, the sculptor, the 
poet, the orator, — all ought to be men 
of genius. A man's genius is proved 
by the perfection of his work; an ora- 
tor's genius by the power of his elo- 
quence. Genius is not rarely debased to 
low and vulgar productions; these go 
without honor by posterity. It would 
be a mistake to judge the standard of a 
man's reason by the position he holds. 
Few positions are attained or held by 
the superior force of reason. Subordi- 
nates may possess a higher quality of 



10 



" Uriel'' 



reason, but circumstances favor some 
in preference to others. Hence, domi- 
neering over others is always wrong 
and betrays a reason that is insufficient 
for the position without the aid of force. 
The abuse of reason is always dire 
in its effects as we may see in wrong- 
doers and criminals. It unmans the 
individual and makes him more like a 
wild beast than a human being. He 
cares not for human sorrow and suffer- 
ing. The man who lives and acts 
against all human reason is despicable 
and a menace to the community. Unen- 
lightened or misguided reason is next 
to worthless — except for evil. Thank 
God, the grand and noble works of 
sound and industrious reason are appar- 
ent throughout the whole world! 

"Reason cannot show itself more rea- 
sonable, than to cease reasoning on 
things above reason." — Sir P. Sidney. 
"Reason and faith resemble the two 
sons of the patriarch ; reason is the first 



" Uriel'' 



11 



born, but faith inherits the blessing.' ~ 
Culverwell. "He that will not reason 
is a bigot; he that cannot reason is a 
fool; and he that does not reason is a 
slave." — Sir W. Drummond. "Wise 
men are instructed by reason; men of 
less understanding, by experience; the 
most ignorant by necessity; and beasts 
by nature." — Cicero. "Reason is our 
intellectual eye, and like the bodily eye 
it needs light to see; and to see clearly 
and far it needs the light of heaven. 
Strong reasons make strong actions!" 
— Shakespeare. "There are few things 
reason can discover v/ith so much cer- 
tainty and ease as its own insufficiency." 
— Collier. "Faith evermore looks up- 
ward and descries objects remote; but 
reason can discover things only near, 
and sees nothing that is above her." — 
Quarles. 



12 



''Uriel 



HUMAN WILL. 

If reason in man is called the bright 
faculty, his will may be called the blind 
faculty. It is the legitimate province of 
the will to execute the promptings of 
reason. Reason is the general in com- 
mand, will is the soldier to obey orders. 
Were this always so, there would be 
far less misery and discord in the world. 
Will is the great power in man. To 
know and understand what is to be done 
is essential; but knowledge and under- 
standing have no effect unless the will 
co-operates. Reason sees, will moves. 
It is thus in thought, word and deed. 
It is to be deplored that the will can 
and does often go contrary to right rea- 
son. The heathen poet, Horace, has 
truly said: "The better I see and ap- 
prove, the worse I choose and do." In 
the will lies the origin of all evil doings. 
Strange to say, the will is more inclined 



13 



to do wrong than to do right. This 
comes of the depravity of our nature. 
What is the remedy? First and fore- 
most, the reason must know and under- 
stand what is right, true and just. It 
must be a leader in the right direction. 
It must weigh the motives for speech 
and action, which motives must deter- 
mine the will to say or do what is to be 
said or done. .Yes, no, — I will, I will 
not — are the decisive words in every 
case. 

A weak will is a poor thing; it lacks 
determination, it vacillates between do- 
ing and not doing. The will rather than 
the reason, gives character to the man. 
A man of strong character is a man of 
strong will. Such a one can accomplish 
much; he succeeds where others fail. 
Fortunate the man who knows what is 
right and has the strength of will to do 
it ! . Things go wrong when the will pre- 
vails over right reason. Reason and will 
must be in harmony to have peace with- 



14 



''Uriel 



in and without.. Should reason dictate 
what is false and wrong the will must 
not acquiesce. Truth, virtue and duty 
must be the guiding principle of both 
reason and will. The arbitrary power 
of the will over reason is pointedly ex- 
pressed in the well-known distich : 

' ' Convince a man against his will, 
He 's of the same opinion still. ' ' 

"The will of man is by his reason 
swayed." — Shakespeare. "To deny the 
freedom of the will is to make morality 
impossible." — Froude. "My will, and 
not thine, be done," turned paradise into 
a desert. *Not my will, but thine be 
done,' turned the desert into a paradise, 
and made Gethsemani the gate of 
heaven." — Pressense. "To will what 
God wills is the only science that gives 
us rest."^ — Longfellow. 



U riel 



15 



HUMAN MEMORY. 

What a wonderful faculty of our soul 
is memory! It is the treasure house of 
our knowledge and experience, of our 
joys and woes. It is a ready help in all 
our work. It is a constant necessity. 
A quick, tenacious memory is a treas- 
ure ; a faulty one is the source of annoy- 
ance to one's self and to others, causing 
trouble and, not infrequently, loss. 
Many a step must we take because we 
forget. Many a trouble we occasion 
others by our forgetfulness. Many a 
loss might have been prevented had 
memory served us at the right time. 
Oh, for the right thought at the right 
time! Who has not suffered from the 
treachery of memory? The faculty of 
memory can be improved and strength- 
ened by the proper exercise. Books 
teach various methods. No method can 
restore memory when once lost — a loss 



16 



" Uriel'' 



akin to blindness. There are many de- 
vices to aid the memory, and those of 
poor and weak memory feel obliged to 
resort to them. The man who placed 
his hat before the door through which 
he had to pass on his way to work, 
putting into the hat everything he 
wished to take along, betrayed a very 
weak memory. Objects placed in un- 
usual positions are used as reminders; 
even fixed objects may serve the same 
purpose. Several pillars in a church 
prompted the memory of a preacher ; in 
his mind he connected one point of his 
discourse with one pillar, another point 
with another pillar, and so on. In old 
age memory generally fails and the need 
of reminders is strongly and often pain- 
fully felt. Some suitable devices should 
be chosen and well fixed in the mind. 
Failing memory is not a fault — but it 
may lead to many faults of omission. 
Patience is necessary in all who have 
lost the power of ready memory — and 



Uriel'' 



17 



also in others who are likely to suffer on 
that account. If we have a good mem- 
ory, we have great reason to thank God. 
A splendid memory is rare; a prodigious 
memory is still more so. Cardinal Mez- 
zofanti is said to have spoken over forty, 
some say over fifty languages. Pope 
Gregory III could recite the 150 Psalms 
by heart. Grievances or unjust injuries 
may sharpen the memory, but they are 
likely to dull the heart. ' 

"The secret of a good memory is at- 
tention."— Tyron Edwards. "O Mem- 
ory, thou bitter-sweet, both a joy and 
a scourge." — Mad. De Stace. "Memory 
is the cabinet of imagination, the treas- 
ury of reason, the registry of conscience 
and the council chamber of thought." 
—St. Basil. 



18 



U riel 



HUMAN IMAGINATION. 

What an astounding faculty ! It can, 
chimerically — not really, do all things 
within the range of the thinkable — and 
with what rapidity ! It can outstrip elec- 
tricity, which is the quickest known 
mover. Imagination can, in an instant, 
"build castles in the air," pile up moun- 
tains higher than the Himalaya, empty 
the oceans with one scoop, dry up the 
lakes and rivers and can travel to the 
ends of the earth or into its bowels, or 
up to the very stars. There is no end 
to its varieties and combinations of va- 
rieties. It can conjure up and form to 
itself worlds and peoples that do not 
exist. It can give all sorts of shapes, 
sizes and colors to what does or can 
exist. It can do all possible things, save 
that it cannot give existence or reality 
to the least of its fancies. Still, it can 
have a very marked effect upon the 
human system by its various operations. 



" Uriel'' 



19 



Imagination can give not only occupa- 
tion, pleasure and real delight, or lift 
up into the very sublime, it can also cause 
dejection, melancholy, depression of 
spirits, downright pain — nay it may even 
bring disease upon itself. It may, in 
extreme instances, cause death, as it did 
in the case of a culprit under sentence of 
capital punishment who was turned over 
to physicians for experiment. Having 
led him into the execution chamber they 
blindfolded him and told him he was to 
be immediately beheaded. But the exe- 
cutioner, instead of the axe let fall a wet 
towel upon the culprit's neck, whereupon 
he instantly expired. 

Who can vmderstand the workings 
of the imagination during sleep? In this 
state the imagination seems to have no 
bounds and to be endowed with an activ- 
ity altogether different from that of the 
waking state. Are not our dreams — 
pleasant or terrifying — caused by imag- 
ination, freed, during sleep, from control 



20 



" Uriel 



of wakeful reason? We are full of mys- 
teries, but imagination seems the great- 
est of them all. The wise man controls 
his imagination and confines it within 
the sphere of the reasonable and useful. 
The idler gives rein to his imagination, 
which serves him to no good purpose, 
though it may be as busy as a wheel in 
a machine shop. 

No doubt, the imagniation was given 
us for a good purpose. This we should 
strive to divine in the use of so wonder- 
ful a faculty. The inability of the imag- 
ination to effect anything real is ex- 
pressed by our Blessed Savior in these 
words: "And which of you, by think- 
ing, can add to his stature one cubit?" — 
(Matth. VI, 27.) 

Alas! Imagination often proves de- 
ceptive. Many imagine they would be 
content or happy could they possess a 
certain object, acquire a certain position, 
accomplish a certain project or commit 
a certain criminal or wicked act. How 



" Uriel 



21 



often the contrary happens! Possession 
undeceives, projects fail and violation of 
the laws of God and man bring remorse, 
unhappiness and punishment. There- 
fore trust not the imagination when it 
paints future and desirable things in 
bright and glorious colors — nor when it 
promises honors, pleasures and satisfac- 
tions that have no sure foundation in 
the reality of things nor in justice and 
truth. Imagination and realization sel- 
dom meet fully. For the faculty of imag- 
ination let us thank God ; against its fal- 
lacies let us beware. 

"He who has imagination without 
learning, has wings and no feet." — 
Joubert. '*The world of reality has its 
limits; the world of imagination is 
boundless." — Rousseau. **The faculty 
of imagination is the great spring of 
activity and the principal source of hu- 
man improvement." — Dugald Stewart. 
"Imagination is the eye of the soul." — 
Joubert. "An uncommon degree of 



22 



Uriel'' 



imagination constitutes poetical genius. 
The lunatic, the lover and the poet are 
of imagination all compact." — Shakes- 
peare. 

THE POET. 

The poet may truly be styled a fav- 
orite child of nature, or rather, of nat- 
ure's God. In a good sense, he is not 
like the rest of men. He has keener 
and quicker perceptions of the true, the 
good and the beautiful. His delights 
are manifold; for thousands of objects 
that are passed by unnoticed or un- 
heeded by others give him pleasure. 
The raptures of the poet are almost un- 
intelligible to the ordinary mortal. All 
nature seems to live for, speak to, and 
entertain the poet. He can sit by the 
brook or rivulet and enjoy its murmur- 
ings and can understand them as the 
mother does the babblings of her babe. 
He is never alone or lonesome, for he 



Uriel'' 



23 



communes with all nature. He talks to 
the flowers, the fields, the woods, the 
mountainvS — nay, to the very stars. All 
nature is wonderfully delightful to him. 
He not only sees but admires all of God's 
creation. Betimes, his soul is wrapped 
into contemplation, he conceives great 
thoughts, perhaps holy thoughts, and 
these swell his soul and clamor for per- 
manent utterance. He must write them 
in poetic garb, which alone will suit the 
elevation of his conceptions. He must 
share them with others, who may or 
may not appreciate them. 

If the orator at times becomes elo- 
quent, the poet often rises to the sub- 
lime. What wonder that he must have 
a language and expression of his own! 
He feels the necessity of walking in 
measured steps according to the laws 
of meter ; he will — though not always — 
add the music of words by their rhym- 
ing. 



24 



" Uriel" 



Elegance in expression, beauty of 
thought and sublimity of description 
are the proper qualifications of the poet. 
He can not only portray the beauties 
of nature and the joys of the happy; 
he can also describe pathetically the 
weight of sorrow, of distress and of 
bereavement. We cannot well do with- 
out the orator, but we must have the 
poet to delight and elevate us, to alle- 
viate the pangs of a troubled and op- 
pressed heart. For all these purposes 
the poets have given us the songs so 
welcome to mankind. We would not 
— could not do without them. What 
earth would be without flowers man- 
kind would be without the songs of the 
poet. 

The good poet sings to us of virtue 
and pleads against vice. He teaches 
high and noble thoughts and cheers us 
during sad and lonely hours. His gems 
of thought are displayed in speech and 



Uriel'' 



25 



print. Surely, good poets are God- 
given. 

Not all who write in meter and rhyme 
are poets in the true sense, no more 
than a public speaker is always an ora- 
tor. There are many steps to the pin- 
nacle of fame. It is quite satisfactory 
to anyone to believe he has mounted 
some steps toward that pinnacle. 
Therefore, would-be poets are neither 
to be despised nor discouraged.. Gold 
has been found — even in sand. If true 
merit crown not their efforts they may 
do transient good but will soon be for- 
gotten. 

It is truly deplorable that some poets 
debase their noble gift by choosing un- 
worthy — even objectionable themes for 
their lyre — but we know that any of 
God's gifts may be misused. The high- 
er and nobler the gift abused, the 
greater is the ingratitude and guilt of 
him who has abused it. Worse than 
oblivion awaits him. 



26 



" Uriel'' 



Poetic effusions ought to be appreci- 
ated inasfar as they contribute to the 
sum of life's joys and to the consolation 
of life's sorrows. God bless the poets 
and multiply their number for good! 

Critics who seem to require that every 
poetical effusion should be a literary 
gem or a masterpiece, are too severe. 
It must be acknowledged, however, that 
generally speaking, the standard of 
poetry in our times is low indeed. Ver- 
sification is taught in many schools. 
Hence, many attempt to write poetry 
understanding the rules of versification 
but destitute of one spark of the true 
poet. These, mainly, supply the news- 
papers, magazines and books, but some- 
times y( disgrace^ them. It is very sad 
to see the poet's art employed in the 
service of the low passions insinuating 
sin and wickedness. Shame on those 
who allow such execrable productions 
to see the light ! The honor of the poet 
requires the ascending, never the de- 



U riel 



27 



scending scale. Poetic descriptions of 
the low and vulgar betray a low and 
vulgar character. The poet must be 
too noble and high minded to tread 
upon filth and corruption. 

Since the beginning of poetry, not 
one hundred poets have mounted to the 
pinnacle of imperishable fame. This, 
however, should not deter anyone who 
has something good to say and is able 
to express it in verse. Many are will- 
ing to undergo the trouble of writing in 
verse, who may not care to write in 
prose. The name "poet" attracts them. 
If such would deserve the appellation 
"poet" or "poetess," let them enter the 
honorable ranks by producing always 
something worthy of the poet's art. We 
all know good poetry, like good music, 
by a natural instinct. 

Says Shakespeare: "The poet's ^ye 
in a fine frenzy rolling, doth glance 
from heaven to earth, from earth to 
heaven ; and, as imagination bodies forth 



28 



" Uriel'' 



the form of things unknown, the poet's 
pen turns them to shapes, and gives 
an airy nothing a local habitation and 
a name." Says Chatfield: "Poetry is 
the music of thought, conveyed to us 
in the music of language/' Says J. A. 
St. John: ."The best of poetry is ever 
in alliance with real uncorrupted Chris- 
tianity; and with the degeneracy of 
the one always comes the decline of 
the other; for it is to Christianity that 
we owe the fullest inspirations of the 
celestial spirit of charity." Says Words- 
worth: "Poetry is something to make 
us wiser and better, by continually re- 
vealing those types of beauty and truth 
which God has set in all men's souls." 
Says A. A. Hopkins:. "Poetry begotten 
of passion is ever debasing ; poetry born 
of real heartfulness, always ennobles 
and uplifts." 



''Uriel'' 



29 



ELOQUENCE. 

Eloquence is a special power added 
to ordinary words. Elegance in dic- 
tion is somewhat like music to the ear. 
Eloquence rises to enthusiasm in words 
written or spoken. Elegance charms, 
enthusiasm moves the reader or hearer. 
Eloquence is felt with full force only 
in the speaker or declaimer, for, to the 
spoken word is added the human voice 
which is lacking in the printed or writ- 
ten word. Real eloquence is almost as 
rare a quality as real poetry is a rare 
gift. The former can be acquired, the 
latter is rather nature-given. Hence 
the saying — the poet is born, the orator 
is made. Real orators are more numer- 
ous than real poets. The reason is be- 
cause more circumstances excite elo- 
quence rather than the poetic vein. 
Momentous questions, interests of par- 
amount importance, necessity of con- 
centrated energy and of immediate 



30 



" Uriel'' 



action, all stimulate the writer and 
still more the speaker to give his words 
all possible force, that is, he must be- 
come eloquent, must fully and power- 
fully rise to the occasion. Here, simple 
elegance of diction, such as poets use, 
will not suffice. It may be likened to 
the silver stream calmly flowing be- 
tv/een its banks, while eloquence resem- 
bles the mighty torrent that carries all 
before it. 

The word eloquence is derived from 
two Latin v^^ords, "e," out of; and 
"loqui," to speak. Eloquence therefore 
means to speak, as it were, out of the 
very nature of the subject in hand or 
object under consideration. Should 
this subject or object demand high and 
active consideration, it is only the elo- 
quent that will be able to treat it effi- 
caciously. 

The purpose and the effect of elo- 
quence are to move the mind and heart 
to action. The higher and nobler the 



" Urier' 



31 



purpose, the higher and nobler is the 
exercise of eloquence. The highest 
subjects of eloquence are, our God, our 
country, our family. Sad to say, ora- 
tory and eloquence are not seldom ex- 
pended on inferior affairs, sometimes 
on interests that are even unworthy, 
selfish or base. This seems like a queen 
serving menials. Eloquence deserves 
a throne from which it may speak when- 
ever advocating the honorable, the use- 
ful, the glorious. The great orator de- 
serves not only the admiration but also 
the gratitude of his fellow men as do 
great poets, painters, sculptors, gener- 
als and their like, whose fame should be 
imperishable. The powerful orator is 
like a powerful potentate, a king, a 
monarch on his throne. Even though 
his words, in themselves, are not law, 
they challenge allegiance and obedience. 
Fortunate the nation that has eloquent 
exponents and defenders of the rights 
of home and country. 



32 



" Uriel 



"The clear conception, outrunning 
the deductions of logic, the high pur- 
pose, the firm resolve, the dauntless 
spirit, speaking on the tongue, beaming 
from the eye, informing every feature, 
and urging the whole man onward, 
right onward to his object, — this is elo- 
quence." — Daniel Webster. "Speech is 
the body, thought the soul, and suita- 
ble action the life of eloquence." — C. 
Simmons. "If anything I have ever said 
or written deserves the feeblest encom- 
iums of my fellow countrymen, I have 
no hesitation in declaring that for their 
partiality I am indebted, solely indebt- 
ed, to the daily and attentive perusal 
of the Sacred Scriptures, the source of 
all true poetry and eloquence, as well as 
of all good and all comfort." — Daniel 
Webster. 



Uriel'' 



33 



POET AND POETRY— ORATOR 
AND ORATORY COMPARED. 

Eloquence in prose, elegance in poe- 
try, invite immortal renown. Laurel 
leaves for the orator, ivy leaves for the 
poet. Prose pertains more to reasoning, 
poetry more to the expression of feel- 
ing. The orator moves, persuades; the 
poet delights, charms. Substantials are 
more suited to prose; fancy and imag- 
ery more to poetry. Prose is neces- 
sary; poetry is ornamental. The short- 
est definition is: music in words. Its 
proper sphere is the true, the good and 
the beautiful in holiday garb. The ora- 
tor, the poet, the painter, the sculptor, 
and whoever seeks lasting renown, 
must produce a "chef-d'oeuvre" as the 
French say, namely, something perfect 
in its kind. Genuine poetry is the high- 
est conception and most elegant expres- 
sion of human thought. Poetry moves 
in metre, that is, in measured words. It 



34 



" Uriel 



is circumscribed by certain laws of its 
own, quite distinct from the require- 
ments of good prose. Poetry requires 
the music of words, the effervescence of 
a rich, fanciful mind, clothing ideas and 
truths in suitable, beautiful images, em- 
ploying figures of speech in an adroit, 
pleasing, artistic, instructive and imi- 
tative manner. Its proper sphere is in 
daring flights of the imagination. It is 
the most suitable channel for conveying 
highest truths, noblest duties, and loft- 
iest aspirations. The proper qualities 
of poetry are elegance of diction, beauty 
of expression, purity and loftiness of 
thought. Poetry is the world-famed 
language of genius, which has the nat- 
ural tendency to express its grand and 
often sublime conceptions rather in 
measured lines than in the loose style 
of prose. The true poet is far above 
the orator, because the orator need not 
be a poet; but the poet must be pos- 
sessed of the powers of the orator. The 



Uriel'' 



35 



poet needs all the force of the orator, 
though the orator needs not all the gra- 
ces of the poet. The poetical mind is 
therefore of a superior quality to that of 
an orator. Many are the famous orators, 
few are the famous poets. Fortunate the 
century that can boast of one, two or 
three genuine poets! History tells the 
tale. Great orators may pass away and 
be forgotten; the true poet is immortal; 
he can never be consigned to utter ob- 
livion. The immortelles are the proper 
wreaths for the poet, as conceded by 
all nations in all ages. The patriotic 
orator deserves a public monument; the 
poet, nature's most gifted child, deserves 
to have his bust in every household and 
in every gallery where the noblest and 
most famous sons of a nation are repre- 
sented. Poets are the people's sweet 
songsters and the enraptured and en- 
rapturing exponents of the nation's 
highest ideals, of its power and glory. 
No nation without its poet, no govern- 



36 



U riel 



ment without its orator, so it seems be- 
fitting at all times. Every nation, every 
epoch of time, needs its own poet, its 
own orator. Orators are more alike 
than poets are. In the realm o£ truth, 
of fact, and of special emergencies the 
orator holds principal sway; the poet 
shares this field with the vast area of 
imagination added. The privilege of the 
poet is to soar like an eagle; the duty of 
the orator to mount the breastworks of 
a nation's rights for a best possible 
defence. True, the orator is undoubted- 
ly more necessary and useful; the poet is 
rather ornamental and entertaining. 
Yet poet and orator belong together like 
the head and the heart. Is this the rea- 
son that the foremost nations look for 
a poet laureate? Virgil, the sweetest 
and truest poet of the old Roman Em- 
pire, naively asked permission to com- 
pare little things with great ones : "Si 
parva magnis componere licet." Per- 
mission may also be demanded to com- 



Uriel 



37 



pare prose with poetry. If prose be the 
stem, poetry is the flower; if prose be 
bread, poetry is cake; if prose be fruit, 
poetry is confectionery ; if prose be com- 
mon, poetry is uncommon, etc. 

But who is entitled to the appellation 
of poet? Is it the versifier or rhyme- 
maker? Is it he who can say nice things 
in nice words? Is it he who has a large 
stock of knowledge and information, 
and a still larger stock of imagination? 
Is it even he who can and does at times 
compose admirable pieces of poetry and 
song? Ah, the valley is not farther 
from the mountain than all these are 
from the genuine poet. He moves in a 
far higher, if not in a different sphere. 
He carries a trumpet, they only a pleas- 
ing lute. The productions of the would- 
be poets may serve their time and object, 
and pass away with both; but the real 
poet's effusions will be clipped from the 
papers, will be marked in the books 
where they appear; they cannot, they 



38 



''Uriel'' 



will not, be forgotten. It may be that 
the productions of the former seem like 
scintillations of a truly inspired moment 
or the passionate expression of strong 
emotions; but before the poem is fin- 
ished or the song is sung, the flatfoot of 
prosy thought and still prosier express- 
ion, will betray itself. Watch the be- 
ginning; watch the middle; watch the 
end of an unmistakable poet's creation. 
You will find no varying in the poetical 
emotions which gave it birth. Then and 
then only you have an imperishable, 
priceless production, that deserves to 
rank with the highest art in painting 
and sculpture. Yes, the true poet is 
quite comparable to the true artist; for 
what they aim to represent in the most 
skillful manner upon canvass or in mar- 
ble, the poet represents in the beauty 
and elevation of his thoughts and in the 
elegance and sweetness of expression. 
In one respect, the poet ought to rank 
higher than the artist; for he has the 



U riel 



39 



material before him, upon which his 
genius can exert itself. The poet, for 
the most part, has to shape his thoughts 
and expressions amidst immaterial, 
ethereal or distant things. The poet has 
to produce pen-pictures and erect poetic 
monuments to his heroes. The task of 
the poet seems therefore more difficult 
than that of the painter or sculptor. 
However there need be no jealousy be- 
tween them. Let due honor be given to 
our master-painters, to our master- 
sculptors, to our poets and orators, by 
acknowledging and praising the four as 
the most glorious quartette a country 
or nation can have, not however passing 
over in silence the claims of the grand 
musician, who can evoke the thrill of 
sounds from his instrument fit to stir 
and enchant the ears of the audience. 
Yes, let the genius of the musician en- 
liven the gatherings, add pomp to our 
celebrations, make lighter the heavy 
heart and inspire courage and bravery 



40 



Uriel'' 



like the army-band upon the battle field. 
Yea, ye quintette, give us glimpses of 
better things, of better ways and higher 
standards of the true, the good and the 
beautiful ! 

Next, as to the classification of poetic 
art and poetic skill in poetic productions, 
there must be the same latitude and 
longitude, that is conceded to painters, 
sculptors and to the musician. 

Who does what in him lies, 
With sure contentment dies. 

We are not all born rich or of famous 
parentage, neither is the mind endowed 
with extraordinary gifts in the case of 
most persons. But there are many step- 
pingstones to the pinnacle of fame. It 
is honorable in anyone to ascend up as 
high as his ability and opportunity per- 
mit. If we depended only upon first- 
class poets, painters, sculptors and musi- 
cians, such dependence would be very 



" Uriel" 



41 



slim for the majority of mankind. The 
number of literary and artistic produc- 
tions would indeed be very limited. The 
favored few only could procure them. 
But fortunately, the lower steps to the 
pinnacle of fame are widest and longest ; 
they become narrower and shorter the 
nearer they approach the highest point, 
and therefore are reached by fewer and 
fewer in the ascending grade. So much 
the better for the common class of hu- 
manity. It is rarely that the ordinary 
mind can either appreciate or enjoy, 
what is of the superb or superlative kind, 
— music excepted. Everybody's efforts 
in every department of human ingenuity 
should receive its mete of praise and en- 
couragement. He who does not enlist 
in the army can never become a captain 
or a general. Let therefore, ail who will, 
join the galaxy of poets, orators, paint- 
ers or musicians. They will eventually 
find their level and be appreciated ac- 
cordingly. How can anyone find out his 



42 



Uriel'' 



ability in any art or profession unless 
he exercise himself therein? Alas, that 
many a gifted mind and noble soul has 
neither means nor opportunity of devel- 
oping native resources! How many 
might rise above the average of their fel- 
low-beings, if only the efforts necessary 
were made! How many could reach 
higher grades of standing in their com- 
munity, if only the proper means and 
the persistent efforts were sought and 
employed! How quickly does the star 
of reputation set for many, and how sel- 
dom does it remain in the firmament aft- 
er the term of their lives ! 

If high or low, 

We all must know, 

To make our mark in time. 

If this we miss. 

There is no hliss 

For lis in verse or rhyme. 



" Uriel 



43 



The privilege of the poet is to express 
praise and blame in verse which would 
scarcely be admissible in prose. 

The poet must be remarkable for 
beauty of thought, the painter and sculp- 
tor for beauty of form, the musician for 
charm of sound and the orator for ele- 
gance and force of expression. There 
must be in all of them something like 
inspiration. One production of this kind 
is enough to immortalize its author, like 
one song, one painting, one statue, that 
gains universal admiration. Unique- 
ness and inimitability are high charac- 
teristics of genius in any art. Whatever 
challenges unqualified praise, suffering 
no diminution by time, deserves to rank 
in the highest order. Such productions 
however are extremely rare, and there- 
fore extremely precious. They are the 
trophies of human genius and ingenuity, 
a proof of what the human mind, well 
directed, can accomplish. 



44 



" Uriel'' 



Another characteristic of genius is, 
that it is generally self-taught, and must 
be self-taught from mere impossibility 
to find an equal or superior mind to 
teach it. Few master-pupils have had 
master-teachers. Such pupils had a de- 
cided advantage. But the real genius is 
next thing to being self-sufficient, 
though this need be far from pride or 
self-conceit, the mark of small minds. 
The master-worker knows how to ap- 
preciate his own work best, and this 
gives him greater satisfaction than the 
admiration or praise the public can be- 
stow. Well for us that we have the in- 
stinct of knowing the true, the good, 
and beautiful, when we meet it whether 
in poetry, oratory, in a painting or in 
statuary. The ear easily knows, appre- 
ciates and enjoys a high standard of 
music. 

"Poetry is itself a thing of God. He 
made his prophets poets." — Bailey. 



U riel 



45 



"Truth shines the brighter clad in 
verse." — Pope. 

"Poets learn in suffering what they 
teach in song." — Shelley. 

DEFENSE OF MEDIOCRE POETS. 

The difference between prose and poe- 
try may be likened to the difference be- 
tween bread and cake, between nut and 
candy, between sound and music, be- 
tween stem and flower, etc. Prose may 
resemble a creek or river flowing on 
smoothly; poetry .resembles more a 
brook or cascade on the mountain side, 
rippling and sparkling, or splashing and 
dashing ; the sight of either of these two 
delighting us more than the narrow 
creek or the wide river. 

It should not be expected that every 
attempt in verse should be of the "first 
water." Everyone that feels like cloth- 
ing his thoughts in metre and rhyme 
should not be expected to be a Virgil, a 



46 



Uriel" 



Milton, or a Dante, no more than every 
musician can be expected to be a Mozart, 
a Haydn, or a Perosi. The highest and 
best in all things and in all directions is 
rare and is not ready at all times on de- 
mand. It may be asked: are we entit- 
led to the productions of the highest or- 
der from any or everybody ? Should ev- 
ery meal be a feast, it would weary an 
epicure. Highest pleasures are relished 
best when seldom enjoyed. By constant 
glitter our eyes would be dazzled. If 
any poetic effusions contain good 
thoughts, wholesome admonitions, then 
the reader should be satisfied and even 
thankful. 



''Uriel 



DREAMLAND. 

What is the land of dreams ? 
How different it seems 
From real life ! 

Is there significance 
In all that we perchance 
May see or do? 

Onr dreaming comes in sleep; 
The tmystery is deep ■ 

Its depth who'll find? 

Sleep shuts up our senses, 
But places no defenses 
To active mind. 

Its powers seem increased 
From body when released; 
Its sphere immense. 

Both time and space recede ; 
With light 'ning speed proceed 
The visions vast. 

The sight of things unknown 
In dreamland oft are shown, 
How can this be? 



" Uriel'' 



The living and the dead 
Appear, though it is said, 
They never speak. 

Some dreams do bring us cheer, 
And some do make us fear 
Both harm and hurt. 

Yet dreams can pleasant be 
When happy things we see, 
And persons loved. 

One lesson dreams can teach, 
How quickly life will reach 
Its destined end. 

The past how like a dream 
To us doth 'often seem. 
And yet how real! 

Of dreams the certain cause 
We know not, nor their laws. 
If laws they have. 

The stomach ill at ease, 
The nerves unstrung, oft these 
Are cause assigned. 



" Uriel" 



49 



Some others say, the mind 
Must occupation find, 
And hence we dream. 

For him who cause denies, 
The cause of dreaming lies 
In mystery. 

On this we all agree 
That dreamland proves to be 
The strangest land. 

''URIEL." 

READING. 

We are a reading people. Newspa- 
pers, pamphlets and books have reached 
all quarters of the civilized world. Ed- 
ucation, business and leisure hours de- 
mand reading. Reading, therefore, is a 
necessity for everybody, more or less. 
We can no longer get along without it. 
The ability to read is precious, though 
not all reading may be of value. A 
choice reader acquires knowledge and 
wisdom; a careless reader little of either. 
Reading should do for the mind what 



50 



" Uriel'' 



food does for the body. All reading has 
its effect, whether perceptible or not, 
whether good or not. We may forget 
what we have read, just as we may for- 
get what we have eaten some time ago. 
Hence caution in reading is not only to 
be recommended, but even necessary in 
all who do not wish to have their minds 
debauched by evil imaginations and evil 
desires. The character of our reading 
will tell upon our own character for good 
or for evil. The saying, "tell me your 
company and I will tell what you are," 
may well be referred to our class of read- 
ing. Psalm 17 says: "With the holy, 
thou wilt be holy; with the innocent, 
thou will be innocent; with the elect, 
thou wilt be elect ; and with the perverse, 
thou wilt be perverse." Good reading 
inclines to goodness, as bad reading does 
to badness. Many a thief, robber and 
criminal can trace the commission of 
wrong to some newspaper, pamphlet or 
book that expatiated upon vice and 



" Uriel 



51 



crime. The government rightly forbids 
the transmission of obscene literature 
through the mails, and the moral law 
forbids the reading. We say, "bad man- 
ners corrupt good morals." The recital 
of wicked deeds has incited many a one 
to do the like, the detailed account teach- 
ing how to perpetrate them. It has been 
asserted that the "New York Police Ga- 
zette," detailing the crimes committed 
against the whole decalogue, has multi- 
plied the number of criminals and filled 
to a great extent the penitentiaries. 
Even our newspapers are sometimes 
schools of wickedness by publishing the 
misdeeds that have taken place here and 
elsewhere. 

Novel reading requires great discrim- 
ination; if they are downright immoral, 
as many of them are, it is certainly for- 
bidden to read them or lend them to be 
read. If the novels are very sensational 
and insinuating, as love stories generally 
are, they are prejudicial to mind and 



52 



" Uriel'' 



nerves ; and if they are accounts of base 
passions, of criminal intrigues and atro- 
cious murders, they are positive dangers 
to morality, honesty and mental balance. 
Very likely novel reading does the most 
harm by insinuating what is against a 
moral and virtuous life. Really good 
novels are considered rare exceptions, 
unless we count those of a religious 
caste. Novel reading is therefore not 
advisable, especially for the young. The 
writer knew a boy, scarcely 14 years old, 
who committed suicide by hanging him- 
self to a post of his bed, leaving a note 
that novel reading and murder stories 
made him wish to live no longer. This 
general stricture on novel reading may 
not be acceptable to those who are ad- 
dicted to this kind of reading, but ob- 
servations and facts fully warrant the 
stricture. Novel reading soon develops 
into a passion, that will grasp at 
every novel and will disdain books of in- 
struction and edification. Not only will 



" Uriel 



53 



all leisure hours be given to this favorite 
reading, but it will withdraw not sel- 
dom from duties in daytime and from 
the needed rest at night. 

Fiction, after all, — as all ought to 
know — is very unreal and seldom satis- 
factory. When the interest is aroused 
to the highest pitch, the wedding comes, 
and there is no more to be recorded. An 
abrupt ending is the novel's usual way. 
The plot explodes, the story is done. 

The dime-novel has debauched many 
a young mind, led to serious temptation 
and often worse. The aim of all reading 
should be to gain knowledge, useful and 
honorable, or at least to give entertain- 
ment without ill effect. A good motto 
is: 

"What I read and what I do, 
Should help me and should help you. ' ' 



54 



Uriel'' 



HABIT. 

By habit we understand an accustom- 
ed way of speaking and doing. A good 
habit is desirable, useful and honorable ; 
a bad habit is quite the reverse. Good 
habits should be cultivated; bad habits 
neither acquired nor continued. It has 
been rightly said that we are the crea- 
tures of habit. To have the habit of do- 
ing a thing makes its doing more easy. 
But the habit should be of the right kind, 
— that is, it should be correct, useful and 
agreeable. A correct habit excludes 
faultiness in our doings; a useful habit 
excludes waste of time and energy; an 
agreeable habit excludes annoyance and 
offense to others. It is as easy to get 
into a correct habit as into one that is 
faulty. To acquire a correct habit it is 
necessary to know how a thing should 
be done and then continuously to do it 
according to this requirement. A use- 
ful habit is acquired by avoiding trifles — 



" Uriel 



55 



things that do nobody any good. What 
we do should benefit ourselves or others, 
or both jointly. The more important 
the duty, the more frequent the work 
to be done, the more important it is to 
get into a regular habit of doing well 
our duty and our work. Whoever has 
this habit shirks no duty and slights no 
work. Such a one is sought after and 
welcomed everywhere. Furthermore, 
our habits should be of an agreeable 
kind. As polite manners are necessary 
to our good standing in society, so are 
agreeable habits essential towards se- 
curing the respect and good will of those 
around us. We have no right to give 
unnecessary offense or cause annoyance. 
The time of youth is the proper time for 
acquiring right habits. The Holy Bible 
advises the young to become accustomed 
to the yoke from his youth so that in old 
age he may not depart from it. In the 
young, no looseness of conduct, no in- 
subordination should be tolerated. 



56 



" Uriel 



Every one has duties towards God and 
his neighbor. Everyone should get into 
the habit of performing these correctly 
and conscientiously. There are rules for 
business transactions; there are rubrics 
for sacred functions. To slight business 
rules seldom fails to entail embarrass- 
ments and losses. To slight rubrics in 
sacred functions denotes irreverence and 
grave violations of them are not without 
sin. 

It may be no easy task to acquire cor- 
rect, useful and agreeable habits; but it 
is certainly more difficult to rid our- 
selves of bad habits. To unlearn is hard- 
er than to learn. Good habits are a 
treasure to their posessor; bad habits a 
detriment and disgrace. It pays well to 
form good habits and to avoid bad ones. 
True, we are creatures of habits, but we 
should never be creatures of faulty, of- 
fensive or vicious habits. Good habits, 
let us remember, are allied to virtue and 
virtue is allied to godliness. 



" Uriel'' 



57 



"Habit is the deepest law of nature." 
— Carlyle. "We first make our habits, 
and then our habits make us." — Dryden. 
"Habit is either the best of servants, or 
the worst of masters." — Emmons. "The 
chains of habit are generally too small 
to be felt until they are too strong to be 
broken." — Johnson. "Habit in evil, if 
not resisted, soon becomes necessity." — 
St. Augustine. "Bad habits are as infec- 
tious by example as the plague itself is 
by contact." — Fielding. "Good habits 
are the best magistrates." — Bentham. 
"Charity should be the haf)it of our esti- 
mates; kindness of our feelings; benevo- 
lence of our affections; cheerfulness of 
our intercourse ; generosity of our living ; 
improvement of our progress ; prayer of 
our desires; fidelity of our self-examina- 
tion; being and doing good of our entire 
life."— Tillotson. 



58 



"Uriel'' 



EARTH AND HEAVEN. 

By earth is here meant the terrestrial 
globe upon which we live, move 
and have our being. By heaven 
is meant all that is above this 
earth, sun, moon, stars and the 
abode of the blessed. This earth dis- 
plays beauty and grandeur that ravish 
the poet and excite the admiration of the 
beholder. Witness the beautiful scenes 
in nature, the verdant landscape, the im- 
mense ocean, the lofty mountains and 
other wonderful features. Besides we 
have the beautiful works of art in arch- 
itecture, sculpture, painting, literature 
and poetry, — in the beautiful workman- 
ship of the mechanic, the exquisite tra- 
ceries in fabrics and laces in all the vari- 
ous colors of the rainbow and in thou- 
sands of varieties. All these artificial 
beauties are met with in the works of in- 
genious man. What wonder that those 
who raise not their thoughts and aspira- 



" Uriel'' 



59 



tions above this world find their gratifi- 
cation in these natural and artificial 
beauties, in good cheer, in fine dressing, 
and believe themselves happy in their 
possession and enjoyment? 

Yet, all know and should keep in mind 
that these things are transitory and can- 
not fully satisfy the capabilities and 
longings of the human soul. The Apos- 
tle says : "The figure of this world pass- 
eth away." Man seeks true and lasting 
happiness which eludes the grasp of 
those who seek it here below. Where 
then can this be found? Look aloft! 
Look up to sun, moon and stars, these 
mighty orbs that circle above our heads 
and are at inconceivable distances from 
our mundane sphere. Listen to what the 
astronomers tell us about them. They 
dare ^ tell us that this earth is a mere 
speck, compared with most of the celes- 
tial orbs. Can these dispense happiness 
to us? Astrology surely did not 
make its votaries happy. No, the 



60 



" Uriel'' 



heavenly bodies are too far away 
and serve us merely to give light 
and to indicate the seasons o£ the 
year. We know not even what they are 
in themselves nor what they carry upon 
their surfaces. Yet, sun, moon and stars 
serve to fill us with wonder and amaze- 
ment at their size and number. They 
beckon us to look still higher — to their 
own and to our Creator. 

What words can describe the great- 
ness, the power and beneficence of Him 
Who called all things into existence and 
scattered such grandeur and beauty 
throughout all creation? His abode 
must be the abode of bliss, an abode of 
surpassing happiness. If earth is won- 
derful, sun, moon and stars are more 
wonderful ; then surely must Heaven be 
the most wonderful of all. The Omni- 
potent Creator has certainly decorated 
His own abode in a most wonderful man- 
ner. A grander, happier abode cannot 
be imagined. 



" Urier' 



61 



Have we the hope of being admitted 
through the portals of this glorious and 
happy abode? We surely have; for 
Heaven is intended not only for angels, 
but for all human beings who deserve 
to enter there. The conditions for ad- 
mittance are purity of heart and freedom 
from sin, for "nothing defiled can enter 
there." Heaven is our true and everlast- 
ing home, where never-ending happiness 
awaits us. To reach Heaven, it is neces- 
sary to follow the beacon of faith in 
God's Church, to observe the Command- 
ments, to fulfill the duties of our station 
in life and to practice the virtues that 
will enoble and sanctify us — especially 
the faith, hope and charity that have God 
for their object. With God's grace and 
mercy assisting our own endeavors, we 
cannot fail, after death, to reach the 
abode of the blessed. Let Heaven be 
our watchword, our solace in life's miser- 
ies and our unshaken expectation in the 
beyond. 



62 



" Uriel" 



' ' Jenisalem, my happy home, 
How do I sigh for thee ! 
When shall my exile have an end, 
Th3^ joys when shall I see?" 

HYMN. 

TIME— ETERNITY. 

We have commenced to exist ; we will 
never cease to exist. Let us weigh well 
this thought, its length, breadth, height 
and depth. To fathom it we are unable; 
to meditate upon it is our duty, our 
safety. In the light of this truth we 
will understand the value of time, the 
importance of life and the certainty of 
a neverending eternity. Wise is the man 
that will strive to secure a blessed etern- 
ity. Foolish, most foolish is the man 
that will neglect what is to come here- 
after. No wonder we are told to make 
our vocation sure, to work out our sal- 
vation in fear and trembling, to remem- 
ber our last end that we may never sin. 



" Uriel'' 



63 



The perverse and hardened sinner has 
strongest reason$:o fear and tremble, for 
the abyss of hell already yawns beneath 
his feet, ready, the moment his life is cut 
short, to engulf him forever. But the 
good Christian, the child of God, and of 
His Church, has only reason to rejoice 
when contemplating the future life. A 
kingdom is promised him, eternal joys 
await him, the blessed in Heaven are 
ready to welcome him. No inhabitant of 
this blissful abode is uncrowned. May 
every one, without exception, hope to 
receive this crown? Every one not only 
may but should hope and expect this 
diadem of glory. Are great and wonder- 
ful deeds requisite for this hope and ex- 
pectation? Far from it ! Faith and good 
works alone are necessary. Faith in 
God and in His Church, and the good 
works of a truly Christian life, such as 
prayer^ fasting, abstinence, the corporal 
works of mercy, frequent reception of 
the Sacraments, patient endurance of 



64 



" Urier' 



the ills of life, the careful avoidance of 
grievous sin, the practice of virtues be- 
longing to one's state of life^ — these and 
their like certainly entitle one to eternal 
reward and blessedness. Our Lord 
sayeth: "If thou wilt have eternal life, 
keep the commandments." And again, 
"Come to me all ye that labor and are 
heavily burdened and I will refresh you." 
"Take up my yoke and learn from me, 
for I am meek and humble of heart, and 
ye shall find peace for your souls. For 
my yoke is sweet and my burden is 
light," Truly these are consoling words. 

"Eternity invests every state, whether 
of bliss or suffering, with a mysterious 
and awful importance entirely its own. 
It gives weight and moment to whatever 
it attaches, compared to which all inter- 
ests that know a period fade into abso- 
lute insignificance." — Robert Hall. 



" Uriel 



65 



THE INFIDEL. 

"The fool sayeth in his heart, there 
is no God." (Ps. 17) Mark the expres- 
sion "in his heart" — not in his intellect. 
His heart desires that there should be 
no God, so that there may be no account- 
ability to an almighty, all-knowing 
Being. But his intellect cannot agree 
with the wish of his heart. No infidel 
has ever proved philosophically or his- 
torically that there is no God, and never 
can. The true and the false believers 
shame the infidel; the first by believing 
in the one, true God; the second by be- 
lieving in many gods. All that the in- 
fidel's eyes see and his hands touch 
carry sufficient evidence that all things 
were made. Even to him it seems ab~ 
surd to say that a thing has made, or 
can make itself. He has no evidence of 
such a fact. Whatever man makes is 
made of pre-existing matter. He can 
give shape, color or utility to things. 



66 



Uriel'' 



He can never give existence to what did 
not exist before, that is, he cannot create. 
Hence, the intellect of the self-styled 
infidel can never be fully persuaded that 
there is no Creator. What other solu- 
tion can he find for the existence of the 
earth, the sun, moon and the stars? Will 
it suffice to say that matter is eternal? 
What proof can he bring to the support 
of such a gratuitous theory? None, 
whatever. Matter is inert, and therefore 
requires an outside power to place or 
to move it. In what we call nothing 
there can be no power either to make or 
to place itself as something. Surely, the 
infidel is no real philosopher nor vera- 
cious historian. 

The puzzle for the infidel is life. Life 
is totally different from all other things. 
All life in this world had a beginning 
as surely as it will have an ending. In 
animals, life is the power of motion for 
its various purposes ; in man, it is this— 
and far more. He has intellectual 



" Uriel 



67 



powers that constitute him the superior 
over animals and aid him to procure all 
that he needs. How can the infidel ac- 
count for the origin of life and the supe- 
riority of man over animals? Since life 
has a commencement, by whom is life 
given? A gift supposes a giver. Can 
life be self -given? No, for one must 
have before he can give.. Is life spon- 
taneous? No, for in that case, all things 
could have life. Life is higher than in- 
ert matter; the lower cannot give the 
higher. But, enough. The infidel is 
stranded on the question of existences 
and is totally shipwrecked on the ques- 
tion of life. 

To deny a First Cause is against all 
sound philosophy — against the verdict 
of mankind. The infidel cannot point to 
or substantiate a better explanation of 
all things that exist or can exist. Let 
him wipe out the sun, moon and stars be- 
fore he dares to deny a First Cause, or 
Creator. Let him bring proof that the 



68 



" Uriel 



universe is eternal, that is, self -existing. 
Such heresy has been exploded and con- 
demned many centuries ago as unten- 
able on geological, astronomical and 
philosophical grounds. Let the infidel 
beware! By denying God, the Creator 
and First Cause, he commits the great- 
est possible sin. The greatest possible 
insult to God is the denial of His exist- 
ence. Death will teach the infidel that 
there is a God, in Whom demons "be- 
lieve and tremble." It will be too late 
for the infidel to believe when he must 
"believe and tremble" with the demons. 
All believers in God hold that the human 
soul is immortal. It can never die, for 
it has no parts for possible dissolution. 
The assumption of extinction or anni- 
hilation of the soul is wholly unwar- 
ranted and devoid of every proof. The 
infidel may destroy his body, but he has 
no power to destroy his soul. It will 
continue to exist, whether happily or 
unhappily, for all eternity. 



" Uriel'' 



69 



Belief in God is altogether preferable 
to unbelief, or infidelity. This belief is 
a source of consolation in life and in 
death. What is best, it carres with it 
the hope of unending felicity. Infidelity 
can claim no honor or superiority — it 
is not a gain — it is a loss. Besides, if 
the infidel die in his unbelief, his loss 
is irreparable for all eternity. 

May therefore every infidel weigh 
well the words of the Psalmist: "The 
fool sayeth in his heart, there is no God." 

When Dr. Johnson was asked why so 
many literary men were infidels, he 
replied : . "Because they are ignorant of 
the Bible." Were they truly acquainted 
with its contents, they must acknowl- 
edge it to be from God. Said Napoleon : 
"You think you are too intelligent to be- 
lieve in God; I am not so. Not every- 
one who wishes to be is an Atheist." 



70 



" Uriel 



LAUGHING. 

Oh, the merry laugh ! How cheering 
to hear it! The kind smile is welcome 
but the ringing laugh is catching. 
Laughing is the natural vent for sudden 
merriment. It is peculiar to man; ani- 
mals cannot laugh. Time and care go 
far to suppress the merry sound. Hence, 
children can laugh more easily and heart- 
ily than adults. Laughter expresses 
mirth, gladness or joy far quicker than 
words. Good news, witty sayings or 
ludicrous remarks, also the odd appear- 
ance of persons or their funny ways and 
doings are occasions or reasons for 
laughter; animals or objects of a ludi- 
crous kind frequently provoke it. . Some, 
for example, the clowns upon the stage, 
have the happy faculty of making otheis 
laugh. Such persons are welcome com- 
pany, for they "drive dull care away." 
The real, good laugh is spontaneous; 
it bursts forth without effort or fore- 



" Uriel 



71 



thought. Given a cause, the laugh is 
out. The genuine laugh irradiates the 
whole face. The laughing face has a 
beauty of its own. But there is a laugh 
that brightens not the countenance, nor 
gladdens the beholder. It is the scorn- 
ful, the sarcastic, the malicious laugh. 
To laugh one to scorn, is an accepted 
expression. In this laugh there is no 
merry ring — no pleasing or cheering 
sensation is communicated. It should 
never be honored with a counter laugh. 
Many have felt the sting of the scorn- 
ful, sarcastic or malicious laugh. May 
my friends never feel nor witness such 
ill usage! Many a one would rather 
receive a heavy blow than a hurtful 
laugh. There are other kinds of rep- 
rehensible laughing, such as the feigned 
laugh, the boisterous, the uncalled for, 
the annoying and silly laugh. To this 
kind can be applied the saying : "Who is 
given to much laughter is given to much 
foolishness;" and the other saying: 



72 



" Uriel'' 



"The fool laughs where the wise man 
weeps." To laugh at something wrong 
or sinful is like giving one's approval. 
The opposite of the laughing face is the 
sullen face. A light heart and cheerful 
disposition easily wreathe the face with 
smiles and laughter. A good hearty 
laugh chases away the clouds of sad- 
ness. Sin and sorrow kill laughter. A 
good laugh gladdens the heart and, epi- 
cures say, aids digestion. "He who 
laughs last laughs best," saith the wise 
man. 

"A laugh is worth a hundred groans 
in any market." — Lamb. "Laugh if 
you are wise." — Martial. "The loud 
laugh that speaks the vacant mind." — 
Goldsmith. 



" Uriel'' 



73 



AN UNENVIABLE GIFT. 

There is a gift in some persons that 
fortunately does not exist in all. By 
some it is admired, and generally more 
by the possessor than by anyone else. 
For lack of better occupation this gift 
may serve well in company. But not 
seldom it occasions sin in the possessor, 
weariness in those present and injury 
to the absent. Sometimes it is enter- 
taining, sometimes it puts one so to say 
"on pins and needles" and sometimes it 
can even make one furious. It is like 
standing under dripping eaves to find 
one's self exposed to the latitude and 
platitude of this gift. Thus, its pos- 
sessor is not infrequently considered a 
torment — a bore. What is this dubious 
gift? It is generally called "The Gift 
of the Gab." The poet Byron says: 

"Society is now one polished horde, 
Formed of two mighty tribes, the 
bores and bored." 



" Uriel'' 



Gabblers seem totally oblivious of the 
fact that every word must be accounted 
for. They forget that what they say 
of their neighbors is likely to be re- 
peated and so cause trouble. A know- 
ing one has mildly said: "In many 
words (such as the gossiper uses) there 
is generally a bit of a lie." Often there 
are many such bits. The man of few 
words is the man for me! In company 
when the tongue is very busy, the hands 
are generally idle. Gossipers and tatt- 
lers rob time and hurt charity — and the 
listeners connive to both wrongs. To 
kill time, some kill their neighbor's good 
name and reputation. What a shame 
and responsibility! 

CURIOSITY. 

Curiosity may be defined in general 
as a desire to know other people's 
affairs, whether they concern us or not. 

It may be said to be inborn in most 



" Uriel" 



?5 



of us. A prurient curiosity is the effort 
to find out what does not strictly con- 
cern us; or to have news to communi- 
cate to others. 

Some wish to know everything about 
everybody. This is not only blame- 
worthy, but also is not seldom the cause 
of mischief between neighbors. . The 
real gossiper is sure to be afflicted with 
a morbid desire to know and carry news. 

Very curious people are undesirable 
company, because with them one is apt 
to be plied with questions about the say- 
ings, doings and business of ourselves 
and others. 

The curiosity that seeks useful and 
needed knowledge is quite legitimate; 
not so the curiosity of those who seek 
food for idle and often uncharitable con- 
versation. What we know not cannot 
trouble us. Some want to know what 
they really do not need to know. Far 
better is it to attend to our own affairs 
and let others attend to theirs. 



76 



Uriel'' 



Newspaper reading is a delight, nay, 
almost a necessity for the curious. Such 
may be called newsmongers. If it be 
true that many need to read the daily 
papers, it is also true than many need 
not do so. How much precious time is 
squandered, how often some work or 
duty neglected, when poring over the 
world's news that next day is forgotten! 

Yet, the reading of newspapers has 
become the occupation of nearly every- 
one, and is not likely to decrease, 
whether the effect be good or bad. 

Of the daily newspaper it has been 
well said: 

"In the morning, no Miss is more 

courted than I ; 
In the evening, I'm burnt or thrown 

carelessly by." 

"The overcurious are not overwise/' 
— Massinger. "I loathe that low vice, 
curiosity." — Byron. "What a vast deal 
of time and ease that man gains who 



" Uriel 



77 



is not troubled with the spirit of imper- 
tinent curiosity about others !" — Anony- 
mous. "Curiosity in children is but an 
appetite for knowledge. Their curiosity 
should not be balked nor their inquiries 
neglected." — Locke. 

SUSPICIONS. 

We are naturally more or less sus- 
picious. Not being able to penetrate 
the thoughts and designs of our neigh- 
bor, we try to divine them by his words, 
actions or movements. Some show a 
strange sagacity in doing this. The sus- 
picions here referred to are rather of a 
sinister and unwarranted kind. Such 
suspicions may come unbidden, like 
temptations. If the observations are 
entirely correct, that is, if they are duly 
warranted by facts and circumstances, 
then suspicions have a foundation to rest 
upon and are not blameworthy. But if 
suspicions rest upon mere appearances. 



78 



" Uriel 



or on surmises, they are indeed blame- 
worthy. If there be any doubt of our 
neighbor's guilt, we must give him the 
benefit of the doubt; that is, not hold 
him guilty until some positive proof 
shows him guilty. We may suspect but 
may not accuse any one in our mind, 
and still less to others, until evidence is 
strong enough to stand in court. This 
m.ay appear to be requiring too much; 
but it is the only safe and charitable line 
of action. It is the way in which we 
ourselves prefer to be treated. Guilt 
always requires positive proof. 

To suspicion our neighbor without 
sufficient reason goes against the charity 
we owe him. Unwarranted suspicions 
lower him in our estimation first, and if 
expressed, lower and injure him in the 
estimation of others. In case the ex- 
pressed suspicions reach the ear of the 
party concerned, ill-will, rancor and even 
revenge are likely to be excited, whether 
the party be guilty or not. Therefore 



" Urier' 



79 



it is very advisable not to act on mere 
suspicions, and least of all, to express 
them to others that have no right to 
know them. Guilt, like murder will out, 
sooner or later. God is the judge of all. 
"Always to think the worst, I have ever 
found to be the mark of a mean and base 
soul." — Bolinbroke. "Never put much 
confidence in such as put no confidence 
in others." — Hare. "Suspicion always 
haunts the mind of the guilty ; the thief 
doth fear each bush an officer." — 
Shakespeare. "At the gate which sus- 
picion enters, love and confidence go 
out." — Young. "Suspicion is the poison 
of true friendship." — St. Augustine. 
"The virtue of a coward is suspicion." — 
Herbert. "Ignorance is the mother of 
suspicion." — Herbert. 



80 



" Uriel" 



9 9 9 

• • • 

Let the above interrogation points 
stand for all questions that concern us 
— especially these three:. Whence do I 
come? Whither am I going? What 
are my future chances for eternity? It 
would be very serviceable to us to occa- 
sionally ask ourselves seriously some 
important questions, especially the three 
above mentioned. Self-consideration 
has always an element of utility; it be- 
gets a knowledge that we cannot well 
obtain from anyone else. .The three 
questions referred to concern everyone 
and each in particular. Let us put the 
first question to ourselves. WHENCE 
DO I COME? I know I did not always 
exist. How came I into existence? The 
obvious answer is through my parents. 
Does this answer stand for my whole 
being? No, for my body alone owes its 
existence to my parents. Within this 



" Uriel 



81 



body, I have a soul — a spirit. Surely 
flesh may beget only flesh — never a 
spirit. My soul must have come from a 
diflFerent source, a source that can give 
existence to spirits. That which can 
create spirits m.ust itself be a spirit — a 
self-existing spirit — it must be God. 
Therefore, the nobler part of my being 
comes from God. What an honor ! What 
a joy! A blessed inheritance awaits us 
in the House of our Heavenly Father, 
because He is our Creator, our Father, 
our Beatifier. 

WHITHER AM I GOING? Time 
hurries me on, whether I will or not. 
Every traveler must finally land in 
some place, whence he will depart no 
more. In what final place will I land? 
Reason alone cannot satisfactorily an- 
swer this question. Only Religion can 
give the clear, true answer. What does 
Religion say on this point? It says that 
every human being is but a temporary 
sojourner in this world. Death will 



82 



" Uriel 



then usher us into another existence 
that will know no end. Religion assures 
us that there is a heaven and a hell. 
One of these two must finally be our 
everlasting abode; heaven for the good, 
hell for the wicked. Therefore, the an- 
swer for the second question is: I am 
going either to heaven or to hell, ac- 
cording to my deserts. There is no es- 
cape from the alternative. Let each one 
of us ask himself, whither am I going? 
Our manner of life must give the cor- 
rect answer ; if this fits us for heaven, all 
is well; if it deserves reprobation, all is 
wrong. Inexorably, hell will be the lot 
of the inveterate sinner who by viola- 
tion of God's law has deserved reproba- 
tion and has died without amendment. 

WHAT ARE MY FUTURE CHAN- 
CES FOR ETERNITY? Our chances 
are precisely what we, by our mode of 
life, make them. If we bend our free 
will to doing good and avoiding evil, we 
will, with God*s assisting grace, reach 



" Uriel'' 



83 



the goal of everlasting peace and happi- 
ness. If we live in wickedness, we shall 
die in wickedness and be forever lost. 
The chances of securing heaven and of 
escaping hell should stimulate us suffi- 
ciently to lead a well ordered, truly 
Christian life. God, who created our 
souls, wishes to make us happy with 
Him forever. Let us not frustrate His 
beneficent design. Let us not bring up- 
on ourselves everlasting woe. Life is 
short— eternity never-ending. "As ev- 
ery thread of gold is valuable, so is 
every moment of time." — I. Mason. 
"Time is the chrysalis of eternity." — 
Richter. "The great rule of moral con- 
duct is, next to God, to respect time." — 
Lavator. "The best use of time is to 
make every moment a step towards 
God, as every moment is a step towards 
eternity."— -"Uriel." "Those who know 
the value of time use it in preparation 
for eternity." — Dugnet. "Hours have 
wings and fly up to the Author of time 



84 



U riel 



and carry news of our usage." — Milton. 
"Time is the warp of life; oh, tell the 
young, the fair, the gay, to weave it 
well." — Anonymous. "He lives long 
who lives well, and time misspent is not 
lived, but lost."— Fuller. "Time well 
employed is Satan's deadliest foe; it 
leaves no opening for the lurking fiend." 
— C. Wilcox. "As if you could kill time 
without injuring eternity." — Thoreau. 
"Nothing lies in our hands with such 
uneasiness as time. Wretched and 
thoughtless creatures ! In the only place 
where covetousness were a virtue we 
turn prodigals." — Addison. "Time is 
what we want most, but what alas! we 
often use worst." — Penn. "The most 
momentous concern of man is the state 
he shall enter upon after this short and 
transitory life is ended; and in propor- 
tion as eternity is of greater importance 
than time, so ought men to be solicitous 
upon what grounds their expectations 
with regard to that durable state are 



Uriel'' 



85 



built, and on what assurances their 
hopes or fears stand." — Clarke. 

TWO QUESTIONS. 

Why do the wicked generally carry 
on the surface the good they have and 
the good they do? 

Because there is no one without some 
good and the wicked are quite willing 
that this should appear. Perhaps, too, 
in order that we should despair of no 
one, as there is always some good left 
in him. A man utterly depraved would 
be a human monster. 

Why do the good seem to carry their 
defects on the surface? 

Because goodness will try far more 
carefully to hide itself than to conceal 
its defects. These are as it were, driven 
to the surface to be rubbed off; they 
serve to keep the good firm in humility 
and in the practice of penance. He that 
is good, interiorly and exteriorly, every- 



86 



" Uriel'' 



where and under all circumstances, is 
a saint. 

"The happiness of the wicked passes 
away like a torrent." — Racine. "Well 
does heaven take care that no man se- 
cures happiness by crime." — Alfieri. 
"There is no man suddenly either excel- 
lently good or extremely wicked; but 
grows so, either as he holds himself up 
in virtue, or lets himself slide to vicious- 
ness." — Sir P. Sidney. "If the wicked 
flourish, and thou suffer, benot dis- 
couraged; they are fatted for destruc- 
tion, thou art dieted for health." — 
Fuller. 

A WEIGHTY CONSIDERATION. 

I am a creature of God, and, as such, 
of the highest and noblest origin. I 
have been chosen for existence in pref- 
erence to many other possible beings 
that might exist, but do not. What a 
benign predilection ! Undoubtedly, God 



Uriel" 



87 



created me for a special purpose, not 
alone for His greater glory in general, 
but for a specific part of His glory. If 
I do not render this honor and glory, 
God remains deprived of it, and I will 
be deprived of the honor and reward 
for not doing that which I was particu- 
larly created to accomplish. Moreover, 
my honor and safety are precisely to be 
found in the fulfillment of the particular 
purpose of my creation. What an honor 
that each one of us can do, or is allowed, 
to do some-thing for the great God! 
To do this something is my only 
safety, for I thereby fulfill the eternal 
design of God in my regard. Although 
God has a right to all my possible servi- 
ces, because He is my Creator, yet He 
will reward me with a distinctive reward 
for the distinctive glory given Him 
when I render unto Him my own indi- 
vidual services. All of God's rewards 
awaiting His faithful servants are im- 
mense and everlasting, though they are 



88 



Uriel'' 



not all equal. Why not, then, serve Him 
most cheerfully, most devotedly, most 
willingly? As a priest, God has honored 
me with a still higher, still nobler dis- 
tinction beyond others who share not in 
the priesthood of Christ. This sacred 
tie is a far greater distinction than sim- 
ple creation and preservation. If I have 
a special honor to render to God, as His 
creature, have I not a still more special 
honor to give Him as His priest? If I 
do not give God this special honor, will, 
or can another priest give it? Then 
God would be defrauded of His expec- 
tations in me, others would be deprived 
of my good services, which I could and 
should have rendered them, and oh! if 
any, or many souls should be lost on 
that account, will not their loss be laid 
to my account? A terrifying thought! 

"The acts of this life are the destiny 
of the next." — Eastern Proverb. "The 
wheels of time are not made to roll 
backward; everything presses on to 



Uriel 



89 



eternity. Meanwhile Heaven is attract- 
ing to itself whatever is congenial to 
itself, and collecting within its spacious 
bosom whatever is pure, permanent and 
divine." — Robert Hall. "Man proposes, 
but God disposes." — Thomas a Kempis. 
"God does not repeat." — Father Heck- 
er, the Paulist. 

LIFE IS WORTH LIVING. 

Life is worth living when it is bright- 
ened by the grace and love of God; 
when it is ennobled by the practice of 
virtues, especially of charity, and when 
it is studded and gemmed with good 
deeds. To live for God and do for man 
is a holy and useful life. To do good 
and to lead others unto good is a prec- 
ious life. To do wickedness and to lead 
others into wickedness is an execrable 
life. 

Why we live is God's affair; how we 
live is our affair. No man's life need be 



90 



Uriel'' 



useless. The most lowly, the most 
afflicted can give an example of humil- 
ity, patience, cheerfulness which is of 
value and an encouragement to all who 
witness such an example. The helpless 
cripple, sometimes best loved by the 
mother, affords an opportunity for oth- 
ers to practice patience and charity, 
sometimes in a very high and meritori- 
ous degree. 

No one is meant to be a drone in 
God's creation. No one can fail of 
reward for being good and doing good. 
Hence it must be held that every human 
life is worth living. 

Life is the first and most precious 
gift — and God alone can give it. It 
affords a capacity for untold good for 
ourselves and for others. 

Human life means not only existence 
in this world but a continuance of exist- 
ence for all eternity. 

When we die, we only change places, 
for better or for worse, according to 



" Uriel 



91 



whether our life has been employed in 
good or evil. 

Why God has placed you and me 
here in this life will be made plain to us 
and to all the world on the last day 
at the general judgment. 

"Every man's life is a plan of God." — 
H. Bushnell. "That life is in vain that 
leads not to a better.''— "Uriel." "The 
truest end of life is to know the life that 
never ends." — Penn. "The retrospect 
of life swarms with lost opportunities." 
— Sir H. Taylor. "The fact is, that life 
is a service. The only question is whom 
will we serve?" Father Faber. "Life, like 
the waters of the briny ocean, freshens 
only when it ascends toward heaven." 
— Richter. "Life is the childhood of 
our immortality." — Goethe. "It is an 
infamy to die and not be missed." — 
"He that lives to live forever, never 
fears dying." — Penn. 



92 



" Uriel 



" It is easy enough to be pleasant 

When hfe is a song ; 

But it is worth one's while 

To be able to smile 

When things go dead wrong." 



" If you have had a kindness shown, 
Pass it on— Pass it on ! 
It was not given you alone, 
Pass it on— Pass it on ! 
Let it travel down the years. 
Wipe away some others' tears 
'Till in Heav'n the deed appears. 
Pass it on — Pass it on ! " 

(From Dr. Godshaw.} 

DESTINY. 

Destiny is here considered in a Chris- 
tian, not in an irreligious or heathen 
sense. 

We have a twofold destiny, one for 
this life and one for the life to come. 
Destiny is what we are made for, what 
we live for and for what we are endowed 



Uriel 



93 



with natural and supernatural capabili- 
ties. Every human being has his indi- 
vidual destiny; there is no constituted 
drone in creation's plan. The benefi- 
cent, allwise Providence has given us a 
destiny for good in this life and for bet- 
ter in the next. Holy Writ assures us 
that man is born into this world for 
labor. Labor is either manual or men- 
tal, both frequently conjoined. There 
are general and particular classes of la- 
bor. To gain one's livelihood by labor 
is the general class. The particular 
classes of labor follow the different 
avocations in human society. There are 
consequently grades in labor; the com- 
mon or ordinary, the mechanical and 
the learned or scientific. There is the 
labor at home and the labor abroad. 
The necessity and incentive to labor is 
primarily self-support and the support 
of dependents. Other motives for labor 
are the acquisition of competency and 
wealth, of ambition and renown. Our 



94 



" Uriel'' 



destiny ever remains to labor in some 
kind of employment, and this employ- 
ment should always be useful and hon- 
orable. 

Theodore Parker says: "You and I 
toiling for earth, may at the same time 
be a Jacob's ladder reaching up nearest 
to God." C. N. Bovee says: "Next to 
faith in God, is faith in labor." Robert 
Collyer says: "A man's best friends are 
his ten fingers." Carlyle says: "Blessed 
is the man that has found his work. 
One monster there is in the world, the 
idle man." F. S. Osgood says: "Labor 
is rest from the sorrows that greet us; 
from all the petty vexations that meet 
us; from the sin-promptings that assail 
us ; from the world-sirens that lure us to 
ill." A. S. Hardy says: "Work is a 
great blessing; after evil came into the 
world, it was given as an antidote, not 
as a punishment." Tasso says: "The 
guard of virtue is labor and ease her 
sleep." Joubert says: "Genius begins 



Uriel'' 



95 



great works; labor alone finishes them." 
Mirabeau says: "Nothing is impossible 
to the man who can will and then do; 
this is the only law of success." Penn 
concludes in these words : "Love, there- 
fore, labor; if thou shouldest not want 
it for food, thou mayest for physic. It 
is wholesome to body and good for the 
mind; it prevents the curse of idleness." 
We know that rest after labor is wel- 
come and necessary. Our destiny here- 
after is eternal rest from the labors in 
this world. There will be plenty of oc- 
cupations in the next life, but no drudg- 
ery and no vexations as are met with in 
this life. Labor and fatigue are un- 
known in Heaven. Faithful and patient 
labor in obedience to the divine ordi- 
nance entitles to eternal reward, to eter- 
nal rest and to eternal joy. 

Some call our destiny fate, as if some 
blind power, irrespective of our merits 
or of higher purposes predetermined us 
for poverty or riches, for good or ill for- 



96 



U riel 



tune, for virtue or vice, for heaven or 
hell. This is a blasphemous error, con- 
demned alike by sound reason and by 
the anathemas of God's Church. Says 
Shakespeare: "There is a Divinity that 
shapes our ends, rough-hew them as we 
will." Says Epicurus: "A strict belief 
in fate is the worst kind of slavery; on 
the other hand there is comfort in 
the thought that God will be moved by 
our prayers." Says Tryon Edwards: 
"All things are ordered by God, but 
His Providence takes in our free agen- 
cy, as well as His own sovereignty." 
Says Bulwer: "Fate! there is no fate. 
Between the thought and the success 
God is the only agent." 

Whatever our lot be in this world, the 
sure hope of a better world must sus- 
tain and encourage us. The troubles 
and miseries of this life end with death; 
the joys and happiness in Heaven will 
know no end. This is our principal and 
everlasting destiny; thank God! 



" Uriel 



97 



VIRTUE AND VICE. 

Virtue and vice are habits of conduct, 
one for good, the other for evil. The 
virtuous are the best, the vicious, the 
worst of mankind. Single acts of vir- 
tue do not constitute the habit of vir- 
tue, no more than single acts of a vic- 
ious character prove the habit of vice. 
He who is wicked may do some good 
at times, as well as he who is good may 
do some wrong at times. Virtue and 
vice are here considered as the leading 
traits in a person's character. We call 
him virtuous whose conduct is always 
irreproachable and we call him vicious 
whose behavior is generally reprehensi- 
ble. Virtue inclines to good deeds, as 
vice inclines to evil deeds. Virtue and 
vice divide mankind, it is feared, into 
unequal proportions. The votaries of 
virtue may be in the minority, yet they 
are the sinews and bones that hold to- 
gether the body politic as well as the 



98 



" Uriel'' 



body religious. Vice, by its tendency to 
wrong-doing, is disintegrating, even de- 
structive of social well-being. 

We cannot say that a person addicted 
to one vice, for instance, cursing, is ad- 
dicted to all vices ; no more than we can 
say that a person who practices one 
virtue, for instance, honesty, practices 
all possible virtues. The really vicious 
are given to many vices, and the really 
virtuous are adorned with many virtues. 
All vices run counter to the decalogue, 
and all virtues embrace thei faithful and 
constant observance of all God's com- 
mandments. Is the practice of virtue 
easy or difficult? It is easy for those 
who choose to live upright and prefer 
what is good to what is evil. It is dif- 
ficult for those who have naturally vic- 
ious inclinations, and for such who are 
surrounded by bad example. Can and 
ought everybody shun vice and prac- 
tice virtue? Yes, must be the positive 
and unhesitating answer. Both God 



" Uriel'' 



99 



and conscience require it, and society 
needs it above all else. The upright, 
the virtuous are the stay of the govern- 
ment, the promoters of peace and con- 
cord in society, and the sure means of 
love and contentment in the family. 
The strongest motive to become and 
remain virtuous is the hereafter. Vir- 
tue can look for reward, as vice must 
expect punishment. We truly say that 
virtue is its own reward, but a far great- 
er awaits it in the mansions of everlast- 
ing bliss. 

REMARKS ON VIRTUE AND 

VICE BY VARIOUS WRITERS. 

"All bow to virtue, and then walk 
away."— De Finod. "The virtue of a 
man ought to be measured not by his 
extraordinary exertions, but by his 
every-day conduct." — Pascal. "What 
the world calls virtue is a name and a 



100 



UrieV 



dream without Christ. The foundation 
of all human excellence must be laid 
deep in the blood of the Redeemer shed 
upon the cross and in the power of his 
resurrection." — F. W. Robertson. "Vir- 
tue consists in doing our duty in the 
various relations we sustain to our- 
selves, to our fellow-men and to God, as 
it is made known by reason, revelation 
and Providence." — A. Alexander. "Vir- 
tue is certainly the most noble and se- 
cure possession a man can have, pre- 
ferable both to wealth and a noble ex- 
traction." — Savage. "This is the law 
of God, that virtue only is firm, and can- 
not be shaken by the tempest." — 
Pythagoras. "No vassalage is so ig- 
noble, no servitude so miserable, as that 
of vice." — Baxter. "Vice stings us even 
in our pleasures, but virtue consoles us 
even in our pains." — Colton. "Vice has 
more martyrs than virtue; and it often 
happens that men suffer more to be 
damned than to be saved." — Colton. 



Uriel'' 



101 



"One sin doth provoke another."— 
Shakespeare. "Let thy vices die before 
thee." — Franklin. "Our pleasant vices 
are made the whip to scourge us."— 
Shakespeare. "The end of a dissolute 
life is, most commonly, a desperate 
death."— Bion. "Vice — that digs her 
own voluptuous tomb." — Byron. "The 
virtuous may be made to weep; the 
vicious ought to weep." — '*Uriel." 

ENVY AND JEALOUSY. 

Envy and jealousy, considered in a 
reprehensible sense, are as closely allied 
as pride and vanity. All these have 
their roots in vitiated nature. The tar- 
get for envy and jealousy is our neigh- 
bor. Uncharitableness is the motive- 
power of both envy and jealousy. Spite 
is a little word, but it means much in 
envy and jealousy. Envy is generally 
reticent and so disturbs only the inter- 
ior. Jealousy is liable to speak out or be- 



102 



" Uriel 



tray itself in looks and actions, and thus 
disturbs others. It is safe to say, there 
would be no jealousy if there were no 
envy. Girls are more inclined to envy 
and jealousy than boys, and women 
more than men. Yet no one is safe 
from the attacks of either. The havoc 
made in Paradise through envy, we all 
know. "Through the envy of the devil 
death came into the world." The envi- 
ous forget this. All human envy car- 
ries the stamp of the devil's envy, and 
therefore is always harmful and sinful 
according to its degree of malice. Envy 
is directed against the good of another, 
whether this good be natural, acquired 
or bestowed. Envy pines at this good, 
and jealousy wishes or tries to wrest it 
from its possessor. Envy and jealousy 
are the devil's "virtues." Envy and 
jealousy are the disturbers of peace 
in all circles of the human family. 
Most of the outrages and atrocities 
are laid at the door of envy and jeal- 



Uriel" 



103 



ousy. They were the most common in- 
stigators of feuds and wars. Socialism 
nowadays feeds principally on envy and 
jealousy. Envy is ever a base passion; 
not so jealousy if considered apart from 
envy. Worcester, the lexicographer, 
says: "The terms jealousy and jealous 
are often used in a good sense, particu- 
larly in the Bible, implying indignation 
or a strong disapprobation in having 
the love and service due to the proper 
object, or to one's self, given to another ; 
as *I, the Lord, am a jealous God.' — 
Exodus. . Again, *I am jealous over you 
with a godly jealousy.' — 2. Corinthian. 
Jealousy is a painful apprehension of los- 
ing what one posesses; envy is pain or 
dislike caused by seeing some good or 
advantage in the possession of anoth- 
er." Emulation is neither envy nor 
jealousy. It is praiseworthy when one 
strives to acquire a similar good, a sim- 
ilar virtue beheld in others, with no in- 
tention to depreciate those who possess 



104 



Uriel'' 



the good or the virtue. Emulation 
urges to efforts to become like unto 
those who are better than one's self. 
With regard to good qualities and vir- 
tues such efforts are very commenda- 
ble. To seek to rival what is noble and 
excellent in others, is a virtue in itself. 
It has nothing in common either with 
low envy or mean jealousy. 

"Every other sin has some pleasure 
annexed to it, or will admit of some ex- 
cuse, but envy wants both. We should 
strive against it, for if indulged in, it 
will be to us as a foretaste of hell upon 
earth." — Burton. 

"Jealousy is the sister of love, as the 
devil is the brother of angels." — Bouff- 
lers. 



U riel 



105 



INTOXICATION. 

All vices are ruinous; intoxication 
seems especially so. It is ruinous to 
body and soul; for this, and the next 
world. Complete drunkenness makes 
a man weak and unsteady; it makes his 
mind imbecile, his stomach a rebel 
against food, his nerves so many tor- 
mentors and his head like a windmill. 
Repetitions bring on delirium tremens, 
insanity and the convulsions of a horri- 
ble death. Do such dire consequences 
alarm the inebriate? Not when he is 
"in his cups." The semi-intoxicated is 
one to be feared; he is ready for quar- 
rels, fighting, murder. It can be truth- 
fully said that man, when drunk, ceases 
to be man. Oh, that all would shun the 
hydra-headed monster that has slain 
his thousands and tens of thousands, — 
that has ruined the fair prospects and 
good fortunes of countless families! 



106 



Uriel 



Alcohol, as a drink, allures by its sub- 
tle, exhilarating influence, but hides the 
poison it contains in greater or less pro- 
portions. Alcohol is not a human ne- 
cessity; thousands live and must live 
without it. It brings good fortune rath- 
er to the seller than to the customer. 
Alcohol in excess may be styled a re- 
lentless robber, a slayer without mercy, 
that blindly kills without distinction of 
persons. High and low are levelled by 
its unerring stroke; it pursues its vic- 
tims even into the grave, for the grave 
of the drunkard is without honor. 

What a great pity that dangerous 
beverages should ever have been made 
the medium of hospitality and the ex- 
pression of friendship ! It has been thus 
from time immemorial; is it to so con- 
tinue? Civilization will have to be 
changed in its requirements before this 
custom can, or will be changed. The 
friend that -effega - the tempting cup with 
one hand seems to have a dagger in the 




" Uriel'' 



107 



other. This sounds severe but it is the 
truth especially of the one that tempts 
the weakling, who, when he has one 
drink, craves another and another. The 
first drink has often led to drunkenness. 
In this particular consists the danger 
and evil of treating. In America, more 
so than in other countries, this custom 
is very prevalent. Friends meet in a 
place where drinks are dispensed; one 
treats, the other drinks. Perhaps the 
treating goes the round of those pres- 
ent; what happens? Drinking becomes 
excessive, though at first not intention- 
ally. The consequence is, that often 
more time and money is spent on un- 
necessary drinks than can be well af- 
forded. Another consequence may be 
that home and business, for the time be- 
ing, are likely to be neglected. These 
remarks refer mainly to those who have 
not sufficient self-control and are in- 
clined to excess. 



108 



U riel 



But let us be just and charitable. 
Drinking cannot properly be condemned 
absolutely; while caution is surely not 
out of place. Men are more inclined 
to abuse alcohol than women, but a 
drunken woman is a more pitiable sight 
than a drunken man. If there be no 
stop put to excessive drinking, both be- 
come equally fit subjects for the insane 
asylum, and soon for the undertaker. 
Why men are more inclined to drink 
than women is not easily explained. 
Seeking social intercourse will not ex- 
plain it, for to this, both are equally in- 
clined. Necessity will not explain it, 
for women may urge as many, — per- 
haps more — reasons for taking stimu- 
lants than men do. Since the days of 
Noah, among all nations intoxication 
has been known and practiced. When 
not induced by liquids, it has been 
brought on by smoking or chewing sub- 
stances that had the same deleterious 
effect. The victims have always been 



Uriel'' 



109 



men, rather than women. It would 
seem that if the tempter in Paradise 
had offered a drink, Adam would have 
been the first to take it. 

"I have four good reasons for being 
an abstainer; — my head is clearer, my 
health is better, my heart is lighter and 
my purse is heavier." — Guthrie. 

"Temperance puts wood on the fire, 
meal in the barrel, flour in the tub, mon- 
ey in the purse, credit in the country, 
contentment in the house, clothes on 
the children, vigor in the body, intelli- 
gence in the brain and spirit in the 
whole constitution." — Franklin. 



110 



" Uriel'' 



HUMAN LOVE AND 

HUMAN HATRED. 

The strongest feelings that can agi- 
tate the human heart are love and 
hatred. Love, not hatred, is agreeable 
to our nature. Love excludes hatred, 
as hatred excludes love with regard to 
the same person under the same circum- 
stances. In true love there is a happy 
feeling, in hatred there is something of 
fury, exciting feelings of repulsion and 
revenge. Unrequited love makes the 
heart sore; hatred brings something of 
hell into it, for hell is the hapless place 
of most terrific and unrelenting hatred. 
Heaven, on the contrary, is the blessed 
abode of divine, angelic and human love 
in all its perfection. Love and hatred 
are considered here this side of heaven 
and hell. Our heart is made to love — 
craves love and will be satisfied only 
with reciprocal love. Love naturally 



" Urier' 



111 



draws or excites love. We easily love 
those who love us; hence comes the love 
of parents, friends and benefactors. 
The heroic love of those who hate us 
being founded on religious motives, is 
far superior to mere natural love, and 
reaps a greater reward. Love is as 
much needed for human life as sun- 
shine is for flowers. It brightens, cheers 
and sustains under all difficulties and 
hardships. The lot of one who has 
neither love in his own heart nor re- 
ceives love from others is truly pitiable. 

What is to be said concerning the 
so-called love that is undeserving of this 
dear and sweet name? There may be 
a hankering after what is low, mean 
and despicable, proceeding from a base 
desire to satisfy base passions, but 
surely this cannot be honored with the 
title of love. Real love seeks a worthy 
object, for love takes its quality from 
the object loved. The higher and more 
noble this is, the higher and more noble 



112 



" Uriel 



is the love thereof. The love of God 
is the highest and noblest love and most 
needed to satisfy the human heart. 
There are degrees in love as well as 
there are different objects to be loved. 
A good maxim is this : 

Rightly live and love; 
Duly seek above 
Perfect, endless love. 

If love is benignant, hatred is malig- 
nant. The heart, possessed, or rather 
tormented by hatred, knows no peace; 
it is urged to thoughts, words and deeds 
of vengeance. It is said, love and a 
cough cannot be hid; neither can envy 
and hatred. The climax of envy is hat- 
red. These two are the great instiga- 
tors of crime and murder. 

"Hatred is active, and envy passive 
dislike; there is but one step from envy 
to hate."— Goethe. 



''Uriel 



113 



"I will tell you what to hate. Hate 
hyprocrisy; hate cant; hate intolerance, 
oppression, injustice, Pharisaism; hate 
them as Christ hated them — with a 
deep, abiding, God-like hatred." — F. W. 
Robertson. 

"Hate no one; hate their vices, not 
themselves." — I, G. Brainard. 

"Hatred is the madness of the heart." 
— Byron. 

"All true love is grounded on esteem." 
— Buckingham. 

"Love covers a multitude of sins. 
When a scar cannot be taken away, the 
next kind office is to hide it." — South. 

"Where there is room in the heart 
there is always room in the house." — 
Moore. 

"All loves should be simply stepping- 
stones to the love of God." — Plato. 

"It is the very essence of love to be 
willing to suffer for the good of others." 
— Spencer. 



114 



" Urier' 



"It is the duty of men to love even 
those who injure them." — Marcus. 

"No father or mother has loved you 
as God has; for it was that you might 
be happy He gave His only Son. When 
He bowed his head in the death-hour, 
love solemnized its triumph; the sacri- 
fice was there completed.'' — Longfel- 
low. 

"Love sometimes turns into a tor- 
mentor; not seldom it exacts great sac- 
rifices."— "Uriel." 

"GOD." 

God must be considered as God in 
Himself, as God the Creator and as our 
God. Him, we are obliged to worship, 
to love and to serve in this world in 
order to obtain happiness in the next; 
that is, in eternity. These three are one 
and the same God. God in Himself is 
self-existent and therefore eternal, with- 



Uriel'' 



115 



out beginning and without end. God is 
self-sufficient, and therefore a free and 
not a necessary Creator. God is our 
God, because there is no other God, nor 
can there be another. 

' ' I am thy Lord, I am thy God, 
Thy only Lord, thy only Grod. " 

This is the first commandment. God 
is self 'existent, because He has the neces- 
sity of being in Himself, that is, in His 
divine nature. God is a free Creator, 
because creatures are neither necessary 
nor essential to His own glory and felic- 
ity. God is our God, and hence He is 
our destiny, our honor and glory, our 
most bountiful and greatest Benefactor. 
God is infinite, and therefore incompre- 
hensible to any finite intelligence. He 
is, however, sufficiently comprehensible 
to us to know and understand that He 
is God and God alone. Our knowledge 
and understanding of God oblige us to 



116 



U riel 



give Him worship, love and service and 
these three must be one and the same 
in every intelligent being. Worship in- 
volves love and service as love and ser- 
vice involve worship. Each of the three 
is the reason or the motive of the other 
two and unless all three are united, they 
are not sufficient nor can be acceptable 
to God. Whoever refuses worship, love 
and service to his God, is an anomaly in 
creation; he fails in the purpose of his 
creation, and utterly fails to obtain the 
purpose or end of his creation, which is 
the vision of God and everlasting happi- 
ness in Heaven. To worship God, is 
our bounden duty, to love God is our 
highest privilege and to serve God se- 
cures our greatest reward. Worship, 
love and service of God depend upon 
each other. Who worships, must love 
and serve; who loves must worship and 
serve; and who serves will surely wor- 
ship and love. The prime motive of 
serving God is and must be our worship 



" Uriel 



117 



and love of God, "Whom to serve, is to 
reign," says the Church in her Pontifical. 
Our greatest dignity, as intelligent 
creatures, consists in the worship, love 
and service of God who created us, of 
the Son of God v/ho redeemed us, and of 
God the Holy Ghost who sanctifies 
us. By means of the worship, love and 
service of the Tri-une God, we can hold 
sway over the world, the devil and the 
flesh in this life and thereby secure to 
ourselves a blissful eternity, which will 
msiinly consist in the worship and love 
of God "face to face" as the Scriptures 
express it. 

"God — This is one of the names which 
we give to that eternal, infinite and in- 
comprehensible Being, the Creator of all 
things, who preserves and governs every- 
thing by His almighty power and wis- 
dom and who is the only object of 
our worship." — Cruden. 

"They that deny God, destroy man's 
nobility ; for clearly man is of kin to the 



118 



" Uriel 



beasts by his body, and if he be not of 
kin to God by his spirit, he is a base and 
ignoble creature." — Bacon. 

*'It is impossible to govern the world 
without God. He must be worse than 
an infidel that lacks faith, and more than 
wicked that has not gratitude enough 
to acknowledge his obligation." — Wash- 
ington. 

"In all His dispensations God is at 
work for our good. In prosperity He 
tries our gratitude; in mediocrity, our 
contentment ; in misfortune, our submis- 
sion; in darkness, our faith; under temp- 
tation, our steadfastness, and at all times 
our obedience and trust in Him." — 
Tryon Edwards. 

"A foe to God was never a true friend 
to man." — Young. 

"I fear God, and next to God I chiefly 
fear him who fears not God." — Saadi. 

"The very impossibility which I find 
to prove that God is not, discovers to 
me His existence." — Bruyer. "If we look 



Uriel 



119 



closely at this world, where God seems 
so utterly forgotten, we shall find that 
it is He, who, after all, commands the 
most fidelity and the most love." — Mad. 
Swetchine. "To escape from evil we 
must be made, as far as possible, like 
God; and this resemblance exists in be- 
coming just, and holy, and wise." — 
Plato. 

What mean worship, love and service 
of God? The essence of worship is 
adoration, in Latin called, "latria"; the 
essence of love is esteem, and the 
essence of service is obedience. Wor- 
ship depends on superiority, love on 
perfection, and service on reward. Wor- 
ship means the humble and respectful 
acknowledgment of God's infinitude, of 
His supreme dominion over us and of 
our entire dependence upon Him. The 
acts of worship must be interior and ex- 
terior; interior by the adoration of the 
soul alone, and exterior by the observ- 
ance of all the rites and ceremonies or- 



120 



" Uriel 



dained and practiced for the sole pur- 
pose of worshiping God with body and 
soul, for which all our Church services 
are ordained and practiced. 

The love of God means the desire of 
union with God on account of His infi- 
nite perfections and His innumerable 
benefits conferred upon us with the 
promise of still greater in the next life. 
God is the only sufficient object of love 
for the human heart. He has created 
our heart to love Him above all things, 
even more than ourselves, since He 
has given us intelligence to know and 
worship Him. The service of God 
means keeping His commandments; it 
means avoiding evil and doing good. 
Whoever lives and acts in divine faith, 
hope and charity, certainly fulfills all 
obligations of the worship, love and 
service due to God in life and will reap 
the reward in the life to come. Who- 
ever fails of this reward, will experience 
the justice of God in his everlasting 



''Uriel 



121 



condemnation. Let us love God and 
we will do all the rest that is expected 
on our part, and God will do all He has 
promised on His part. 

Love is proved by acts, not by words. 
God's love of us is proved by His bene- 
fits. Who loves, will give. Who loves 
not, is already dead and doomed in 
God's judgment. 

We need not see God to love Him, 
for we see His works and experience His 
benefits. 

Beautifully Father Faber writes in his 
book, "The Blessed Sacrament," page 
313: "Seen by the moonlight of reason, 
as well as by the sunshine of revelation, 
all creation lies before us a vast region, 
every point of which is a hiding-place 
of Him who made it. With Him to re- 
veal Himself is to conceal Himself. It 
seems a sort of necessity of His incom- 
prehensible perfections. It adheres in- 
separably to the mystery of the Infinite 
stooping to disclose Himself to the 



122 



U riel 



finite. We see Him best when He is 
veiled. He is to us what the face of Mo- 
ses was to the people: we cannot look 
upon it because of its exceeding bright- 
ness. — His boundless perfection, as well 
as His love for us, renders this veiling 
in some way necessary." 



GOD— "THE ANCIENT OF DAYS. 



His rewards . . incomparable and endless ; 
His punishments . terrible and endless. 



His throne ... 
His habitation 
His being . . . . 

His life 

His form 

His appearance 

His will 

His knowledge 
His action . . . 
His standard . 
His motive . . . 

His word 

His judgment 



omnipotence ; 
. . . .eternity; 
infinity ; 



. .majesty; 
.goodness; 
. .wisdom; 
perfection; 
. . sanctity ; 



. . bliss ; 
beauty ; 



• glory; 
. power ; 
justice; 



" Uriel'' 



123 



"Who is like unto God."— Cry of St. 
Michael. Jesus, Mary and Joseph are 
most like unto God. Who are most 
like unto Jesus, Mary and Joseph? The 
Angels and the Saints. 

"GOD'S OMNIPRESENCE." 

Everything about God is a mystery to 
us. God is, and will forever remain the 
incomprehensible, the infinite Mystery. 
How God is present everywhere, is a 
mystery. It is a mystery how He is 
present anywhere. As a Pure Spirit He 
occupies no place, needs no place; yet 
He fills every place, because, being in- 
finite, that is, boundless, He exceeds all 
space. Surely God is not in a place as 
we are. He touches not things as we do. 
He is not touched by anything. He 
touches the earth less than do the sun's 
rays. Yet God penetrates all that ex- 
ists; sees all that is done; hears all that 
is said; knows our very thoughts — all 



124 



" Uriel'' 



because He is omnipresent. God is 
above all, around all, yea, in all, and yet 
He is not defiled by anything. By His 
power He created and sustains what He 
has created. By His will He accom- 
plishes all He desires. Nothing is im- 
possible to His omnipotence; nothing 
escapes His omnipresence. Will Heaven 
solve these two mysteries? We cannot 
say. We must say that God as God 
will always remain infinitely above the 
finite intelligence of angel and man. 

"Yes, thou art ever present, power 
divine; not circumscribed by time, nor 
fixed by space, confined to altars, nor 
to temples bound. In wealth, in want, 
in freedom or in chains, in dungeons or 
in the thrones, the faithful find thee." 
— Hannah More. "Tell me, said a 
heathen philosopher to a Christian, 
where is God? First tell me, said the 
other, where He is not?" — Anonymous. 
"God, veiled in majesty, alone gives light 
and life to all; bids the great systems 



''Uriel 



125 



move, and changing seasons in their 
turn advance, unmoved, unchanged 
Himself." — Somerville. "My faith hath 
no bed to rest upon but omnipotency." 
— Rutherford. 



THE BLESSED VIRGIN MARY. 

Long before the definition of the Im- 
maculate Conception of the Blessed Vir- 
gin Mary on December 8, 1854, by Pope 
Pius IX, of saintly memory, the English 
y^^^^gjbtest poet Wordsworth is duly cred- 
ited with this remarkable line: 

"Our tainted nature's solitary boast," 
thereby avowing belief in the Immacu- 
late Conception outside the Catholic 
Church. This short line, which would 
have done honor to any Catholic poet, 
expresses two great articles of Catholic 
faith. . The first is, that "our tainted 
nature" is the lot of all with only one 
exception, one "solitary boast" — the 
Blessed Virgin Mary, to whom this line 



126 



Uriel 



refers. This is the second article of faith 
since the definition of the Immaculate 
Conception. 

Most fittingly the destined Virgin 
Mother of Christ did not inherit the 
"tainted nature" through the foreseen 
merits of her divine Son. With con- 
summate sanctity she was born; with 
consummate merits she died; and with 
consummate glory she reigns in Heaven 
with the Most Holy Trinity as Queen 
of Angels and Saints for all eternity. 

"Uriel" desires, humbly and devoutly, 
to salute, honor and invoke "Our tainted 
nature's solitary boast" in the following 
manner : 

Holy Mary, thou art the Daughter of 
God the Father, the Immaculate Mother 
of God the Son; and the holiest Spouse 
of God the Holy Ghost. 

Holy Mary, thou art of all mere creat- 
ures the purest and greatest, the no- 
blest and best, the most amiable and 
pre-eminent. 



U riel 



127 



Holy Mary, thou art the most gifted 
in the order of nature, of grace and of 
glory. 

Holy Mary, thou art the most nigh 
unto God, the most like unto God and 
the most dear unto God. 

Holy Mary, thou hast obtained the 
highest creature sanctity, the highest 
creature destiny, and the highest crea- 
ture veneration. 

Holy Mary, thou art she, whose image 
was shown in Heaven, clad with the 
sun and moon and crowned with twelve 
stars. 

Holy Mary, thou art alone in the sanc- 
tity of thy conception, in the dignity of 
thy maternity and in thy virginal fe- 
cundity. 

Holy Mary, the Holy Writ styles 
thee, "The Mystical City" whose "foun- 
dations are upon the holy mountains," 
of which "glorious things are said." 

Holy Mary, thou art the Virgin Moth- 
er of Jesus Christ, the Virgin Spouse 



128 



'Uriel'' 



of St. Joseph and the maternal bond of 
both. 

Holy Mary, thou "the closed garden," 
"the sealed fountain," "the gate alto- 
gether closed." 

Holy Mary, thou "the flower of the 
field," "the lily of the valley," "the 
sprout of the root of Jesse." 

Holy Mary, thou art truly the rose 
of compassion, the lily of purity, the 
violet of humility. 

Holy Mary, thou are the fairest 
flower of human kind, the rarest gem 
of earth, the brightest jewel of Heaven. 

Holy Mary, by an Archangel saluted, 
by the power of the Most High made 
fruitful, by all nations called "blessed." 

Holy Mary, thou star of heaven, thou 
star of the sea, thou "morning star." 

Holy Mary, thou art a joy for heaven, 
a solace for earth, a terror for demons. 

Holy Mary, in life most dolorous, in 
death most joyous, in assumption most 
glorious. 



" Uriel'' 



129 



Holy Mary, praised as "the glory of 
Jerusalem," praised as "the joy of Is- 
rael," praised as "the honor of our peo- 
ple." 

Holy Mary, thou more happy than 
Eve, more fortunate than Esther, more 
valiant than Judith. 

Holy Mary, thy name means "Star of 
the sea," "Our Lady by excellence," 
"Oceans of graces and blessings." 

Holy Mary, thou advocate of sinners, 
thou patroness of the pious, thou mirror 
of the saints. 

Holy Mary, God alone is above thee, 
all else is beneath thee, thou are the 
Queen of the universe. 

Holy Mary, Queen of St. Michael, St. 
Gabriel, St. Raphael, Queen of all angels 
and saints. 

Holy Mary, God is our Father, thou 
art our Mother, through thee, Jesus is 
our Brother. 



130 



" Uriel 



Holy Mary, of all creatures most hon- 
ored by painter, sculptor, poet and 
orator. 

Holy Mary, "Our tainted nature's sol- 
itary boast," most dear to Father, Son 
and Holy Ghost. 

The surprising line is found in Words- 
worth's "Ecclesiastical Sonnets," Part 
Second, No. XXV. Title: "The Virgin" 
page 367 in the "Cyclopedia of Poetry." 

WARDSWORTH'S SONNET, "THE 
VIRGIN," IN FULL. 

' ' Mother ! whose virgin bosom was uncrossed 
With the least thought to sin allied ; 
Woman! above all women glorified, 
Our tainted nature 's solitary boast ; 
Purer than foami on central ocean toss'd, 
Brighter than eas^tern skies at daybreak, 
strewn 

With fancied roses, than the unblemished 
moon 

Before her wane begins on heaven's blue coast 
Thy image falls to earth. Yet some I ween 



" Uriel'' 



131 



Not unforgiv'n, the supipiliant knee might 
bend 

As to a visible Power, in which did blend 
All that was mixed and reconciled in Thee 
Of mother's love with maiden purity, 
Of high with low, celestial with terrene." 

ST JOSEPH. 

The best and truest description of 
Jesus, Mary and Joseph, "the earthly 
trinity," is found in their Litanies now 
current in the Church of God. If not 
absolutely all their grand titles and priv- 
ileges are mentioned, those mentioned 
are sufficient to give us the approved 
and clearest account of their greatness, 
their holiness, and the power of inter- 
cession in the case of Mary and Joseph. 
It took nearly four centuries until ail 
was defined concerning the Divinity and 
Sacred Humanity of our Blessed Re- 
deemer and the Divine Maternity of 
His Immaculate Mother. Slowly in the 
succeeding centuries St. Joseph was 



132 



U riel 



more and more mentioned and honored. 
It seemed reserved for our own days to 
bring St. Joseph into the prominence to 
which he is entitled as foster-father of 
Jesus and spouse of Mary. Nay, a su- 
preme honor has been accorded him in 
recent years by being declared and con- 
stituted the Patron of the Universal 
Church. St. Joseph's Patronal Feast 
was extended to the whole church by 
Pius IX in 1847 and declared by the 
same, Patron of the Universal Church 
in 1870. 

Hence St. Joseph now stands before 
us in his full dignity, and he receives 
his full share of honor with Jesus and 
Mary. 

Two feasts honor him in the church's 
calendar. His principal feast is on the 
19th of March, and on the third Sunday 
after Easter is his Patronal Feast. 
Henceforth Jesus, Mary and Joseph, the 
Holy Family, are inseparable in the mind 
of the church and in the sense of the 



''Uriel'' 



133 



faithful. Where an altar is reared to 
the Mother of God, there also an altar 
is accorded to St. Joseph. This we see 
in most of our churches. 

The crown of honor was placed on St. 
Joseph's brow by the approbation of his 
Litany by Pope Pius X on March 18, 
1909. The invocations in the Litany 
divide into three parts. The first part 
tells us what duties and privileges God 
assigned to St. Joseph as the spouse of 
the Virgin Mother and as the foster- 
father of Jesus, the God-man. The sec- 
ond recounts what St. Joseph became 
through the grace of God by his virtues, 
and the third part sums up all that St. 
Joseph is and can be to all Christians in 
life and in death. 

There are 300 days of Indulgence 
granted once a day for reciting this 
Litany in honor and in invocation of St. 
Joseph. The Indulgence is applicable 
to the Holy Souls in Purgatory. 



134 



U riel 



All who practice a special devotion to 
St. Joseph are rewarded with astounding 
answers to their prayers. St. Joseph is 
invoked as the special patron of a happy 
death because when he died he had Jesus 
and Mary with him. Let us endeavor 
to obtain the grace of a happy death for 
ourselves through the powerful inter- 
cession of St. Joseph, the foster-father 
of Jesus Christ, the holy spouse of His 
Virgin Mother Mary, and the glorious 
Patron of the Universal Church of God! 

Protector of the Virgin Mother, 
St. Joseph glorified, 



Obtain that we of deaths no other 
May die than thou hast died ! 

OUR GUARDIAN ANGEL. 

Have we an invisible companion, 
wheresoever we go? Yes: the Old and 
New Testaments assure us of this fact. 
This companion is a bright spirit from 
Heaven, selected and sent by God Him- 




U riel 



135 



self to guard and guide us during our 
mortal life. What a favor! What an 
honor! Think of one of those celestial 
spirits, who has been happy in seeing 
and adoring the Triune God for un- 
known ages; a celestial spirit whose 
power and inteligence are incomparably 
superior to any man's power and intel- 
ligence. Such a one is chosen and sent 
to keep companionship with a poor, sin- 
ful mortal. Truly this is marvelous, 
truly this is undeserved. God's divine 
Providence has designed us to become 
the companions of angels in heaven; 
how appropriate is it not that they 
should be our companions in this vale of 
tears! Surely, we need a comforter in 
distress, a faithful guardian and strong 
defender in time of danger. All this, 
and much more, is our Guardian Angel 
to every one of us. Divine Providence 
does not need the ministry of angels to 
direct and protect us; still, the Lord 
wisely and benignly sends angels from 



136 



Uriel 



heaven to mingle with inhabitants of 
earth ,showing thus that angels and men 
are destined to form one great family in 
the Father's House. How glad are the 
angels on this account! How willing 
they render us services according to the 
Holy Will of their and our Creator! 

As our Guardian Angel is invisible, 
we are mostly unaware of his sweet min- 
istrations. These, however, generally 
concern our soul more than our body, 
though many are the instances and 
proofs of imminent dangers averted 
through the protection of the Guardian 
Angels. Who has not heard or read 
of such instances? Strange it is that 
we should ever forget the presence of 
our celestial companion — forget in what 
high and holy company we are, day and 
night! Should not respect for our 
Guardian Angel and our confidence in 
him be matter of daily practice? Should 
not our favorite devotion be to love and 
invoke our Guardian Angel? Let us 



" Uriel 



137 



thank God often and fervently for giv- 
ing us an Angel Guardian! 

"Millions of spiritual creatures walk 
the earth unseen, both when we sleep 
and when we wake." — Milton. "We are 
never like angels till our passions die."— 
Decker. "The Guardian Angels of life 
sometimes fly so high as to be beyond 
our sight, but they are always looking 
down upon us."- — Richter. "The angels 
may have wider spheres of action and 
nobler forms of beauty than ourselves, 
but truth and right to them and to us 
are one and the same thing." — E. H. 
Chapin. "We may have a cherished and 
noble companion; but the most cher- 
ished and noblest is our Guardian 
Angel."— "Uriel." "A real friend is a 
treasure; our Guardian Angel is God's 
ambassador not only to befriend but also 
to protect and defend us." — "Uriel." 



138 



''Uriel'' 



REASONS FOR BEING SORRY 
FOR SINS. 

Because God is God, supreme good, 
etc. 

Because Heaven is what it is, etc. 
(nothing defiled can enter there.) 

Supreme and everlasting happiness, 
etc. 

Because hell is what it is. 

Supreme never-ending misery, etc. 
(Mortal sin deserves it.) 

Because purgatory is what it is, etc. 
(Venial sin deserves it.) 

Because Jesus and Mary suffered, and 
what they did suffer was on account of 
our sins. 

Because it is the sole cause of pain 
and death in the world. 

Because sin is an intrinsic evil, and 
can never be palliated nor excused. 

Because sin offers to God, who has 
the fullest claim on our service, honor 
and love, only the blackest ingratitude. 



" Uriel 



139 



insult and rottenness and all that is 
abominable in His sight, etc., etc. 

"A suitable epitaph for a persistent 
sinner is: Thou fool."'— "Uriel.'' "Sin 
is any want of conformity unto, or trans- 
gression of the law of God." — Cate- 
chism. "He who sins against men may 
fear discovery; but he who sins against 
God, is sure of it." — Jones. "Few love 
to hear the sins they love to act." — 
Shakespeare. "Our sins, like our shad- 
ows when day is in its glory, scarce ap- 
pear; toward evening, how great and 
monstrous they are." — Suckling. "There 
is no sin we can be tempted to commit, 
but we shall find a greater satisfaction 
in resisting than in committing." — 
Howell. "No sin is small. It is against 
an infinite God, and may have conse- 
quences immeasurable. No grain of 
sand is small in the mechanism of a 
watch." — Jeremy Taylor. "Man-like it 
is, to fall into sin; fiend-like it is, to 
dwell therein; Christ-like it is, for sin to 



140 



" Uriel 



grieve ; God-like it is, all sin to leave." — 
Longfellow. "There is more bitterness 
in sin's ending than there ever was in 
its acting." — Dyer. "It is not only what 
we do, but also what we do not do, for 
which we are accountable." — Moliere. 

REASONS FOR BEING SORRY 
FOR VENIAL SIN. 

Because it is truly an offense against 
God, our Father and greatest Benefac- 
tor, who must of necessity see, know 
and notice it, etc. 

Because its effects reach to heaven and 
purgatory, shuts the one for a time and 
opens the other for a time, etc. 

Because its punishment is often se- 
vere in this world — Moses and others, 
etc. 

Because it weakens the spiritual life 
of the soul, renders it languid and tepid, 
makes it unworthy of special graces and 
disposes it to the commission of mortal 



" Uriel'' 



141 



sin; it diminishes the fervor of devotion 
and even the love of God. 

Because it is a worse stain upon the 
soul than dirt or filth upon the cleanest 
garment : 

No spot upon the whitest fleece, 
No speck of dirt or filthy grease, 
Is e'er so ugly to our sight 
As taint of sin in God's pure light. 

Because venial sin is something in- 
trinsically evil, so that it can never be 
lawful or excusable, even to empty hell 
or purgatory. 

Because of ourselves we could never 
adequately atone for the least venial sin 
to God's majesty and justice. 

"There are some sins which are more 
justly to be denominated surprises than 
infidelities. To such the world should 
be lenient, as, doubtless, heaven is for- 
giving." — Massillon. "If thou wouldst 
conquer thy weakness, thou must never 
gratify it. No man is compelled to evil; 



142 



' UrieV 



only his consent makes it his. It is no 
sin to be tempted; it is to yield and be 
overcome/' — Penn. "Most sins begin at 
the eyes; by them commonly, Satan 
creeps into the heart; that man can 
never be in safety that hath not coven- 
anted with his eyes." — South. "He that 
has light thoughts of sin never has great 
thoughts of God."— Owen. "I fear 
nothing but doing wrong." — Sterne. 

ON MAKING ONE'S CONFESSION. 

Making one's confession should not 
be difficult or irksome. We willingly 
seek relief from the ailments of the body, 
why not from the ailments of the soul? 
Which of these are more serious? For 
the remedy of such ailments we go — not 
to the drug store, but to the confessional. 
We make our confession — not to be pun- 
ished, but to be forgiven. We should 
not be deterred from confession by the 
slight confusion naturally incident to 



" Urier' 



143 



making our sins known to the priest. 
He is bound to inviolable secrecy. He is 
bound to hear the accusation o£ our sins 
in order to impart absolution and this is 
of divine institution. There is a common 
saying: "Confession is good for the 
soul." Without absolution the soul is 
not freed from its sins in all ordinary 
cases. 

The burden of sin will surely be lifted 
from our conscience if we confess plain- 
ly, fully and contritely. The confessor 
must hear and understand the nature 
and number of all mortal sins that have 
been committed. Whoever may have on- 
ly lighter transgressions to confess, 
should be sorry for them in general; for 
some graver faults in particular. With 
regard to minor faults, some purpose of 
amendment is also required. To insure 
necessary contrition for absolution it is 
well to add some sin or sins from one's 
past life, for which the penitent feels 
sure that he has contrition. The short 



144 



U riel 



rule for a good confession is this: CON- 
FESS YOUR SINS. CONFESS your 
sins without delay, without exaggera- 
tion or excuse. Confess YOUR sins, not 
the sins of any one else. Confess your 
SINS, and nothing else that is not strict- 
ly connected with your sins or your 
state of conscience. The confessional, it 
should be remembered, is for accusa- 
tion — not for conversation. To ask ad- 
vice, however, or to seek counsel in spir- 
itual matters is always allowable; but 
brevity should be observed. Neither the 
confessor nor those waiting to go to con- 
fession should be delayed by lengthy de- 
tails. If such should be necessary, the 
priest should be consulted outside the 
confessional, at some convenient time. 

Some seem to think that the oftener 
they repeat — the more words they use — 
the better their confession. The con- 
fessor is certainly not of this opinion; he 
prefers only necessary words and NO 
repetition. A bore in the confessional 



" Uriel 



145 



is worse than anywhere else. The con- 
fessor should be trusted to understand 
easily and readily. If necessary, he will 
ask questions, but it is far better if there 
be no need of his doing so. Penitents 
can make the burden of hearing confes- 
sions either light or heavy. The lightest 
are heavy enough — especially at certain 
times. All should remember that the 
penitent has the satisfaction and bene- 
fit of the confession — the confessor the 
burden and the responsibility. There- 
fore, penitents should often pray for 
their Father Confessor. All spiritual 
writers advise going to the same con- 
fessor, if at all possible. All sinners have 
good reason to thank our Blessed Savior 
for the institution of the Sacrament of 
Penance. 

"The confession of evil works is the 
first beginning of good works." — St. 
Augustine. "If thou wouldst be justified, 
acknowledge thine injustice. He that 
confesses his sin, begins his journey to- 



146 



" Uriel 



ward salvation. He that is sorry for it, 
mends his pace. He that forsakes it, is 
at his journey's end." — Quarles. "Con- 
fession flowing opens the way for mercy. 
If I have not a contrite heart, God's 
mercy will never be mine; but if God 
had not manifested his mercy in Christ, 
I could never have had a contrite heart." 
— Arnot. "I confess to God, when I 
confess to his priest." — "Uriel." 

MEDITATION. 

It has been said: Without the knowl- 
edge of history one remains ever a child ; 
it can also be said: Without the practice 
of meditation one remains ever a begin- 
ner in the spiritual life. It seems to be 
the rule of many to have no rule, no 
order, no method, in their process of 
thinking, of reflecting and meditating. 
They build without measurements ; they 
travel without compass; they gather — 
but it is dust. 



" Urier 



147 



If variety delights the mind, there is 
no greater than in the range o£ subjects 
for meditation; for it reaches from the 
Creator to the least of His creatures, 
from heaven to earth, from time to etern- 
ity. 

God and our Lord, Jesus Christ, must 
ever be our chief and supreme objects of 
meditation; next to these our own sal- 
vation and sanctification. Meditation 
can easily be started by asking one's 
self questions regarding the subject of 
meditation. The effect or fruit of med- 
itation should be to enlighten the mind, 
move the heart, the hands and the feet; 
or in other words, there must be a prac- 
tical result, a fixed determination to do 
or omit something, that will be conduc- 
ive to the greater glory of God, to the 
edification and utility of our neighbor 
and to our own salvation and sanctifi- 
cation. All think — few meditate. 

"One of the rarest of all acquirements 
is the faculty of profitable meditation." 



148 



Uriel'' 



— Boyd. "'Tis greatly wise to talk with 
our past hours and ask them what report 
they bore to heaven, and how they might 
have borne more welcome news." — 
Young. "Meditation is the nurse of 
thought and thought the food for med- 
itation." — C. Simmons. "It is easier to 
go six miles to hear a sermon, than to 
spend one-quarter of an hour in meditat- 
ing upon it when I come home/'~Philip 
Henry. "Meditation is that exercise of 
the mind by which it recalls a known 
truth, as some kind of creatures do their 
food, to be ruminated upon till all the 
valuable parts be extracted." — Bp. 
Horne. "In meditation we should imi- 
tate the bees; they are not content sim- 
ply to light upon a flower,but busy them- 
selves to extract the material for the 
honey ; in like manner we must in medi- 
tation busy ourselves to extract the 
truths that will enlighten our minds and 
move our wills to bring forth fruits for 
life everlasting."— "Uriel." 



UrieV 



149 



SACRIFICE. 

The word "Sacrifice" has divergent 
meanings and applications. It is here 
considered in its proper sense — the high- 
est cult that man can offer to the Deity, 
whether true or false. According to 
Moses, sacrifice was offered to God by 
the first human family. It was continued 
by the descendents, Abel Noah, Abra- 
ham, Melchisedech, are examples. 
Through Moses, sacrifices of fruits and 
animals with various ceremonies were 
made obligatory by legislative enact- 
ment. They are called the Jewish sacri- 
fices. Sacrifices of different kinds were 
offered by the worshipers of idols. The 
inference from these facts is, that in his 
relations to true or supposed divinity, 
sacrifices must be natural to man. A 
natural instinct led true and false be- 
lievers to honor and propitiate God or 
gods by offering sacrifices. These were 
different at different times and in differ- 



150 



" Uriel 



ent nations. Fruits of the earth, animals 
and even human beings, were offered 
in sacrifices. Abraham alone, of all true 
believers, was once very near offering a 
human sacrifice, but was prevented from 
doing so by direct intervention of God. 

In the New Law we have no other 
than a human-divine sacrifice; for the 
sacrifice of the Body and Blood of the 
living Christ is the only lawful sacrifice 
since the day He died upon the cross. 
No other sacrifice can be compared with 
this in value. There could not be a sac- 
rifice of infinite value before the death of 
Christ on the cross. His sacrifice, then, 
proves the pre-eminence of the New 
Law. Fruits of the earth, animals, and 
the slaughter of even human beings can- 
not be compared with the Victim immo- 
lated in the Sacrifice of the Mass. Hence, 
this has superseded all other offerings as 
the supreme worship of the Supreme 
Being. Heathen sacrifices were mainly 
made to propitiate and to obtain favors. 



"Uriel 



151 



The Mass is offered up to God and to 
God alone as a sacrifice of adoration, 
propitiation, impetration and thanks- 
giving. Thus, it covers the whole ground 
for which sacrifices may be offered. The 
sacrifice of the Mass is therefore not 
only intrinsically of infinite value with 
respect to God, but it contains all the 
purposes for which sacrifice can be made 
to God for our own needs. In the Mass, 
we unite our acts of adoration, propit- 
iation, petition and thanksgiving with 
the living Christ whose sacred Body and 
Blood are the sole sacrifice of the New 
Law. Who can fail to imderstand the 
'^ca ^ efiiciac y of the Mass and its value for the 
^ living and the dead? Who cannot im- 
derstand why the church requires, imder 
pain of mortal sin, the presence of her 
members at Mass, at least on Sundays 
and Holy Days of obligation? By this 
law, the value, importance and the neces- 
sity of the Mass are expressed and en- 
forced. 



152 



''Uriel 



In and through the consecration of 
the hosts during the Mass we have the 
continued presence of Jesus Christ as the 
Adorable Sacrament of the Altar for the 
purpose of adoration and reception in 
Holy Communion; for the purposes of 
Benediction, Exposition, Procession, and 
other liturgical ceremonies. Thereby 
we have the opportunity of approaching 
near to our Sacramental Lord, of seeing 
Him veiled in the Consecrated Host, of 
offering Him our acts of adoration and 
petition, of thanksgiving and reparation, 
and all those acts which piety and love 
suggest and require. In and through the 
Mass we have our greatest treasure up- 
on earth, the living fount of grace and 
blessing, of consolation and encourage- 
ment during our earthly pilgrimage and 
the surest pledge of a glorious resur- 
rection. In the Mass we have the ali- 
atoning sacrifice for the living and the 
dead. The consecration during the Mass 



Uriel 



153 



is the most stupendous fact in Christen- 
dom. 

Sad to think that Holy Mass is so 
often neglected or attended without due 
respect and devotion. Sad to think the 
Sacramental Lord who may be styled 
"the Host-Christ," is so seldom visited 
and received in Holy Communion. Dear 
reader, let us not be of their number. 
Our best interests should prevent it. . . 

Whene'er we go to Mass, 
To Heaven's court we pass, 
Not seen by mortal eye, 
Though sure the Lord is nigh. ^ 

CHRIST VISIBLE AND INVISIBLE 

Christ is no longer visible on earth — 
but is not His house, the church, visible? 
When you look upon the Consecrated 
Host, are you not looking upon Christ 
and is not Christ looking upon you? He 
is indeed veiled, lest on account of our 



154 



"Uriel'' 



weakness the splendor of His majesty 
should crush us. Are we not sometimes 
awed in the presence of superior power, 
intelligence, or genius? How then could 
we bear the presence of our Judge, 
clothed with omnipotence, omniscience 
and infinite majesty? We would feel 
our littleness far more than the peasant 
in presence of his king. Where would 
there be room for faith in Christ if He 
were personally visible? Has the sinner 
deserved such a favor? Would His vis- 
ible presence guarantee a greater vener- 
ation or deeper adoration in those who 
love and worship Him? Is He not rep- 
resented to us in thousands of ways to 
help our imagination, to picture to our- 
selves His personality? We try to see 
Him in pictures, to realize His majesty 
in statuary, to feel His infinite love 
throbbing in every Sacrament and ordin- 
ance of His Holy Church. 

The Jews of old saw Christ, heard His 
wonderful teaching and witnessed His 



UrieV 



155 



astounding miracles ; yet, comparatively 
few believed in Him — many persecuted 
Him even unto death. He submitted be- 
cause He came to suffer. But the risen 
and glorious Christ, no longer subject 
to suffering and death could not be vis- 
ible in the same manner as He was vis- 
ible to the Jews. Where would He be 
visible? Would not the place or country 
blessed by His Glorified Presence have 
an enviable preference? Could the 
wicked endure His presence without in- 
curring greater guilt and swifter pun- 
ishment? Would it not be the exclu- 
sive privilege of only a few of those de- 
voted to Christ throughout the entire 
world to enjoy His benign presence? 
Father Faber, in his book, "The Blessed 
Sacrament," says : "Human life, as God 
ordained it in the world, would have 
become impossible if the visible presence 
of Jesus had continued after His resur- 
rection had been proclaimed, His Faith 
taught and His Church established." On 



156 



" Uriel'' 



page 155 he gives weighty reasons for 
the discontinuance of the visible pres- 
ence. On the eve of His Passion, Christ 
said to His Apostles: "It is expedient for 
you that I go away." Undoubtedly it 
was expedient for us and for the whole 
world that on the day of His Ascension 
He withdrew His visible presence and 
left us His Sacramental Presence until 
the consummation of the world. 

"The name of Christ — the one great 
word — well worth all languages in eai'th 
or heaven." — Bailey. "This is the part 
of the glory of Christ as compared with 
the chiefest of His servants, that He 
alone stands at the absolute center of 
humanity, the one completely harmoni- 
ous man, unfolding all which was and is 
in humanity, equally and fully on all 
sides, the only one in whom the real and 
ideal meet and are absolutely one. He 
is the absolute truth, the perfect truth, 
the highest that humanity can reach ; at 
once its perfect image and supreme 



" Urier' 



157 



Lord.'' — Anonymous. "As the print of 
the seal is the express image of the seal 
itself, so Christ is the express image— 
the perfect representation of God." — St. 
Ambrose. 

"DIVINE WORSHIP." 

"We should worship as though the 
Deity were present. If my mind is not 
engaged in my worship it is as though I 
worship not." — Words of Confucius. 
"The tongue blessing God without the 
heart is but a tinkling cymbal ; the heart 
blessing God without the tongue is sweet 
but silent music; both in concert make 
their harmony, which fills and delights 
heaven and earth." — Words of Venning. 
"I have never known a man, who habit- 
ually and on principle absented himself 
from the public worship of God, who did 
not sooner or later bring sorrow upon 
himself or his family." — Words of Bel- 
lows. "The dullest observer must be 



158 



Uriel 



sensible of the order and serenity prev- 
alent in those households where the oc- 
casional exercise of a beautiful form of 
worship in the morning gives, as it 
were, the keynote to every temper for 
the day, and attunes every spirit to har- 
mony." — Words of Washington Irving. 
"A church-going people are apt to be a 
law-abiding people." — Words of E. A. 
Park. "It is for the sake of man, not of 
God, that worship and prayers are re- 
quired ; that man may be made better — 
that he may be confirmed in a proper 
sense of his dependent state, and acquire 
those pious and virtuous dispositions in 
which his highest improvement con- 
sists." — Words of Blair. "What greater 
calamity can fall upon a nation than the 
loss of worship?" 

' ' First worship G-od ; he that forgets to pray, 
Bids not himself good-morrow or good-day. ' ^ 
Words of T. Randolph. 



U riel 



159 



' ' My words fly up, my tboughts remain below ; 
Words without thoughts never to heaven go. ' ' 
Words of Shakespeare. 

"It is an axiom of the Christian faith 
that the mode of worship must corres- 
pond to the essence of God, which is 
spiritual, and the feeling of the wor- 
shiper must correspond to the character 
of God, which is paternal." — Words of 
J. P. Thomson. 

It must certainly be believed that 
Jesus Christ, the Law-giver of the New 
Dispensation, has adapted to all human 
wants all the provisions which He has 
established in His ever-enduring church. 
The chief of these provisions are the 
Holy Sacraments. Amongst these is 
the Adorable Sacrament of the Altar as 
Sacrifice and as a participation by Holy 
Communion. Christ would give us more 
in the New, than was granted in the Old 
Dispensation. The Jews had sacrifices 
of animals and the manna in the desert : 



160 



" Urier' 



we have an infinite sacrifice in the Mass 
and the "true Bread that came down 
from heaven," in Holy Communion. All 
/ nations of all times show that there is 

'y7^^7<La^^^i^^ iT^^te necessity in the human breast 
of adoring some superior Being. Heath- 
ens and the fetiches of dark Africa not 
knowing the true God, made to them- 
selves idols rather than be without 
something to adore. That Jesus Christ 
took into account this instinctive feeling 
of adoration of something visible, may 
well be asserted. If we had no Sacra- 
ment of the Altar, no Consecrated Host 
to adore, no Holy Communion to re- 
ceive, would we not be at a loss how to 
worship God properly and acceptably 
and gain an intimate union with Him? 
How could Christ's memory, as He de- 
sired at the last supper, be perpetuated, 
unless He left Himself for the legitimate 
and perpetual adoration of all His be- 
lievers? As man will and must worship 
and have a sacrifice, our Divine Lord 



" Urier' 



161 



has superabundantly satisfied this neces- 
sity by means of the Adorable Sacrifice 
of the altar,by means of the Consecrated 
Host and by means of Holy Communion. 
Without these we would have only a his- 
torical Christ too far away from us to 
interest us in a vivid, constant commem- 
oration of Him or in a proper religious 
cult. The real personal presence of our 
Divine Saviour seems therefore absolute- 
ly necessary. We worship Jesus Christ; 
we adore God when we adore the Con- 
secrated Host; we receive God, when we 
receive Holy Communion. What a bless- 
ing, what a condescension on the part 
of the Son of God to be our sacrifice and 
our food! Blessed be His holy name 
forever and ever! Amen. 



162 



" Uriel'' 



IMAGES OF THE TRI-UNE 
CREATOR. 

All material things carry the impress 
of the Tri-une Creator. There is no need 
of specifying, where there is no excep- 
tion. If the painter, sculptor, artist and 
workmen generally communicate some- 
thing of their own individuality to their 
works how much more must it be ex- 
pected of the Tri-une Creator to impress 
some kind of similarity upon the crea- 
tures which He has called forth from 
nothingness for His own honor and 
glory? This impress is easily detected 
from the lofty mountairy^to the grain of 
sand; from the vast ocean to the drop 
of water ; from the whole universe to the 
merest atom. All that is, can or will 
be, must have a substance, a form or 
shape, a quality or effect, which makes it 
what it is. These three are never want- 
ing and never can be wanting in any- 
thing whatsoever. Therefore every- 



" Uriel 



163 



thing" carries and must carry the stamp 
of the Tri-une Creator. Even apparent- 
ly immaterial things are not excepted. 
Light, air, electricity, and the like, are 
not without their substance, their form 
or shape, their quality or effect, only 
they are not so perceptible as in grosser 
things. In every word spoken there is 
the breath, the sound and the word, and 
all three belong together. In the v^ord 
written or printed there is the substance 
needed for the writing or printing, there 
is the form or shape of the letters and 
the word formed by the letters. Even 
each letter has substance, form and ex- 
pression for what it stands. Go through 
all creation and you must find and ac- 
knowledge the impress of the Tri-une 
Creator. It is this impress that primar- 
ily praises the Creator in small as well 
as in bulky things. Hence, in the song 
of the three children in the fiery furnace 
and in the many psalms, all nature is 
called upon to praise the Lord. 



164 



"UrieV 



Go we higher up into the domain of 
the spiritual and intelligent beings, then 
the impress becomes a veritable image 
of the Tri-une Creator. Every celestial 
spirit and every human soul has and 
must have a substance in which each 
subsists. This substance has and must 
have some kind of form or shape, al- 
though in this life we cannot form to 
ourselves an adequate idea or image 
what this form or shape is like, because 
our ideas revolve only in the material 
order. Our material eyes cannot see an 
immaterial being, such as an angel or a 
soul ; far less can we see God, who is the 
supreme divine Spirit, the Creator of 
both matter and spirit, of things visible 
and invisible. All apparitions of God and 
angels were bound to be through the 
medium of an assumed material shape. 
Hence the seances of our day spiritists 
are utter deceptions. Neither angel nor 
devil, as such, can ever be seen by human 
eye. 



" Uriel'' 165 

If spirits and souls have substance, 
form and quality in common with mate- 
rial things, their substance, form and 
quality are of a totally different order, 
fitted to bear the image of the Tri-une 
Creator. They have a spirit-nature, a 
spirit-form and a spirit-quality like unto 
the Creator Himself in greater or less 
resemblance. Hence the praise rendered 
by intelligent beings is far more worthy 
of the Creator's acceptance than the 
praise elicited from, material things. If 
earth, sun, moon and stars render un- 
conscious praise to their Creator by 
their substance, form and quality, how 
much more are we bound to rended con- 
scious praise to Him who elevated us to 
the highest order of beings in His grand 
and magnificent creation ! The doxology 
must often be upon our lips and ever in 
our hearts: "Glory be to the Father, to 
the Son and to the Holy Ghost, as it was 
in the beginning, is now and ever shall 
be wrold without end. Amen. 



166 



Uriel'' 



God can never see His equal, but God 
does see in all existing and possible 
things an image or likeness of Himself, 
no matter how faint it may be. There 
are the three great divisions of nature, 
grace and glory. The first is near, the 
second nearer and the third the nearest 
to a wonderful semblance of the Tri-une 
God. 

It follows from what has been said 
that the greater the similarity and the 
nearer the relationship with the Tri-une 
God, the greater is the honor and the 
dignity of the creature. The Blessed 
Virgin Mary, the Immaculate Mother of 
our Lord and Saviour, Jesus Christ, as 
such is pre-eminently endowed with the 
greatest similarity and the closest rela- 
tionship with the Tri-une God. Hence 
she possesses the highest honor and dig- 
nity of all actual and possible creatures. 
In close proximity to her are the Holy 
Angels and the Saints and more or less 
all of heaven's inhabitants. All these are 



''Uriel 



167 



God's choicest, noblest, happiest and 
glorious creatures with their most ex- 
alted and loveliest Queen, who upon 
earth styled herself the lowly handmaid 
of the Lord. We can all join their glori- 
ous company by imitating their virtues, 
which alone have made them similar to 
the Most Holy and sharers of His un- 
speakable blessedness. 

A DEEP CHERISHED SURMISE. 

There is a surmise so constant cuid 
deep-seated in "Uriel's" heart and soul, 
that he cannot help expressing it on this 
given occasion. It has reference to the 
continuation of the Eucharistic Pres- 
ence in the Consecrated Host. The 
church will never pronounce on this sur- 
mise, for there will be no necessity for 
doing so. However, some spiritual 
writers, some Saints and grave theolo- 
gians have countenanced this surmise, 
namely: That a Consecrated Host, per- 



168 



" Uriel 



haps the last one consecrated, will be 
borne to heaven at the end of the world 
and placed in the most worthy living 
tabernacle, the Mother of God, Queen 
of angels and saints. More than a hun- 
dred reasons and motives for this sur- 
mise have presented themselves, some of 
which "Uriel" is anxious to place before 
his readers. Of course, the Consecrated 
Host would no longer continue as a Sac- 
rament, conferring grace, for Sacra- 
ments are not needed in heaven; nor 
would the writer dare to affirm any in- 
trinsic necessity for the preservation of 
a Consecrated Host. But as our Eu- 
charistic Lord alone gives adequate hon- 
or and adoration to God on earth, this 
honor and adoration could continue in 
heaven by means of the Consecrated 
Host, offered by the Eternal High 
Priest Himself to our Heavenly 
Father, an honor and adoration in- 
finitely surpassing all possible hon- 
or and adoration given by the in- 



''Uriel" 



169 



habitants of heaven. Their ador- 
ation would be joined to His and there- 
by become more worthy of the Eternal 
God. If God destroys none of His 
works, as Holy Scripture asserts, why 
should the greatest and best cease to 
be? If, as many surmise, the Holy 
Eucharist was mainly instituted by our 
Lord for the sake of his Holy Mother 
Mary, why should she be deprived of it 
in heaven? Earth gave to the Savior 
the crib, the cross and the stony 
sepulchre; the church gives Him taber- 
nacles of wood and marble, rarely of 
silver and gold, the best she can afford. 
Shall the Living One never occupy a 
permanent living tabernacle? Shall the 
Blessed Mother of God be less privileged 
in heaven than she was upon earth? 
Here she carried her divine Son for nine 
months in her chaste womb, and for a 
few years upon her arms, and, as was 
revealed to Saints, the Sacred Species 
remained uncorrupted in her from one 



170 



U riel 



Communion to another after the descent 
of the Holy Ghost. Shall she have m 
heaven only the company of her divine 
Son and not be allowed to carry Him 
any longer? What would, naturally 
speaking, be her desire, only to see her 
divine Son or to have Him again in her 
possession? Who will deny that God 
can preserve the Consecrated Host for- 
ever, if such be His Holy Will? Will 
He do less for the Queen of Heaven than 
He has done for His "handmaid" upon 
earth? The Immaculate Mother of Jesus 
was "unique" upon earth ; would she not 
be "unique" in heaven by being the liv- 
ing monstrance bearing and showing 
the Consecrated Host for the complac- 
ency of the Eternal Father and for the 
delight of the Holy Ghost, as well as for 
the jubilation of angels and saints? 
Would not the deputed angels, especi- 
ally St. Michael, the guardian of the 
Blessed Sacrament, all who kept com- 
pany with our Sacramental Lord, re- 



Uriel'' 



171 



joice to continue in heaven their honor- 
able service? Would not the Saints and 
all who loved, adored and received the 
Holy Eucharist, wish and desire to con- 
tinue to behold the Consecrated Host, 
from which they drew their graces, their 
consolation and strength during their 
mortal life, and behold Him in heaven 
as they beheld Him in our churches? 
Would the church triumphant not be 
more glorious and jubilant in possess- 
ing in heaven, what she possessed upon 
earth as the church militant? Would not 
all heaven desire the opportunity of 
making joyous reparation for all the ne- 
glects, the insults, and outrages the 
Emmanuel received and silently sus- 
tained in His Sacrament of love? Eter- 
nity would not be too long to do this. 
Moreover, would not the Consecrated 
Host serve for the grandest processions 
that could be witnessed in heaven, of 
which all Eucharistic processions upon 
earth could only bear a faint resemb- 



172 



" Urier' 



lance? Shall the church's feasts and lit- 
urgy in honor of the Blessed Sacrament 
be altogether done away with and for- 
ever? "Uriel's" heart and soul cryjs^out : 
No, forever no! Yet, he is neither sure 
himself nor can he assure anyone else 
that a Consecrated Host will be present 
in heaven forever; but he can believe it 
and hope for it. He can pray that one 
day he may see his surmise fully realized 
for the greater glory of God, for the 
greatest honor of His Holy Mother, and 
for the increase of joy and jubilation 
among the inhabitants of heaven Fiat ! 
Fiat! 

The justly renowned ascetical writer. 
Father Frederick Faber, D, D., in his 
book, "The Blessed Sacrament," men- 
tions a splendid intrinsic reason for the 
preservation of a Consecrated Host in 
Heaven. He says on page 501 : "Some 
have believed that so dear to Jesus is 
the union between Himself and the Sac- 
ramental Species that He will preserve 



''UrieV 



173 



it to all eternity/' On the same page 
in a footnote are these words: *'Some 
theologians have held and defended this 
opinion." The same pious and learned 
author in one of his books states that 
creation was determined upon that the 
Holy Ghost might not be unprolific, and 
that after the general judgment the 
kingdom of heaven will be made over to 
the Holy Ghost for His special owner- 
ship. Nevertheless, it must be remarked, 
this grand realm of happy and glorious 
beings would not be an adequate gift 
to a divine person. But surely the gift 
would be adequate if the Consecrated 
Host were included in the gift, the 
most glorious spouse of the Holy Ghost 
being the bearer of a divine gift to a 
divine person. 

It seems very significant that it was 
the Holy Ghost who principally fash- 
ioned the Sacred Humanity in the Vir- 
gin's womb. By means of the Conse- 
crated Host, given along with His Im- 



174 



" Uriel'' 



maculate Mother, Christ would express 
to the Holy Ghost an adequate grati- 
tude for His Sacred Humanity. What 
an incentive to adore, honor and love 
the Holy Ghost, if we are to be His own 
in a special manner for all eternity! 
Thank God! we have in the Church a 
Society of priests called: The Fathers 
of the Holy Ghost. Let us join them 
frequently in their devotions to the 
Third Person of the ever adorable Trin- 
ity, who is our Paraclete, our Sanctifier 
here and our Beatifier and Glorifier 
hereafter through Jesus Christ in the 
glory of God the Father. Amen. 

The foregoing surmise is daringly, 
but reverently carried still further in 
surmising that, if a Consecrated Host 
will be preserved in Heaven, it will be 
"The Presanctified," that is, the Conse- 
crated Host reserved in the Churches for 
Good Friday. All the "Presanctified 
Hosts" in the world may perhaps coa- 
lesce into one, and befittingly reserved 



" Uriel 



175 



for the everlasting "Good Day." On 
the first Good Friday the Sacred Hu- 
manity of our divine Redeemer sus- 
tained the deepest humiliation; very 
appropriately the same Sacred Human- 
ity, as our Emmanuel, would receive the 
highest exaltation on the last Good 
Friday. In this case a "three days' 
grace" would be given to the world be- 
fore its destruction, namely, Good Fri- 
day, Holy Saturday, and Easter Sunday. 
Saturday and Sunday being the days 
of the Lord's rest in the Old and New 
Dispensation, the world's destruction 
would then occur on week days in a 
measure corresponding to the days of 
creation. 

THE BIBLE. 

The Bible is the book of books, the 
most ancient, most wonderful and most 
venerable in the world. It is styled the 
Holy Book because it contains the Word 



176 



" Uriel 



of God, and as such demands our venera- 
tion and acceptance. It is the oldest, 
reliable Record of the good and evil do- 
ings of mankind, showing both the 
blessed path of righteousness and the 
accursed road of wickedness, inviting 
upon the one, and deterring from the 
other. It is the Book of the revelation 
of God to man, of truths to be believed, 
of duties to be performed, and of mortal 
offenses to be avoided. Blessed is he 
who keeps the Bible's holy injunctions! 

"A noble book! All men's book! It 
is our first, oldest statement of the nev- 
erending problem — man's destiny and 
God's ways with him here on earth ; and 
all in such free-flowing outlines, grand 
in sincerity, in its simplicity and in its 
epic melody." — Carlyle. "There is a 
book worth all other books which were 
ever printed." — Patrick Henry. "No- 
body ever outgrows Scripture ; the book 
widens and deepens with our years." — 
Spurgeon. 



Uriel'' 



177 



LIFE. 

Nothing so one's own, individually, 
singly one's own, as life. Nothing which 
instinct and reason seek more to pre- 
serve and guard against danger, as life. 
Nothing that confers powers, brings 
joys or sorrows, delights or sufferings, 
as life. Nothing more distinguishes one 
from another than life. Nothing can 
be more useful or detrimental to the 
possessor and others, than life. Noth- 
ing that elevates or depresses so much 
as the use made of life. 

"One life — a little gleam between two 
eternities; no second chance for us for- 
ever more." — Carlyle. "The shortest 
life is long enough if it lead to a better 
and the longest life is short if it does 
not."— Colton. "It is a truth to be re- 
membered that this life which is mortal, 
is given to us that we may prepare for 
the life which is immortal." — St. Francis 
de Sales. 



178 



UrieV 



HALLOWED ACTIONS. 

Our English ascetical and poetical 
writer, the Rev. Frederick William Fa- 
ber, D. D., member of the London Ora- 
tory of St. Philip Neri, has this beautiful 
thought concerning hallowed actions: 
"Our actions must be so many lovely- 
faced statues, with their hands clasped 
and their eyes upturned to heaven, full 
of self-oblivion and beautiful adoration. 
Every action of man, whose mind is in 
prayer and his feelings in worship, is it- 
self a divine work of art, exceedingly 
lovely, far before frieze of temple or old 
Attic sculpture, a study more deeply im- 
bued with the very essence of beauty 
than all the hallowed remnants of fas- 
cinating antiquity." 

See Book of the "Blessed Sacrament," 
Page 226. 18th American Edition. 

Strange to say, our thoughts, words 
and actions are tell-tales. We are stere- 
oscoped every moment of our lives. We 



Uriel'' 



179 



present a two-fold appearance, one to 
God at all times, the other to our fellow- 
man oftentimes. Nay, there is no need 
of any instrument, the Omniscient sees 
and knows everything actual and possi- 
ble. It must be so; it is good for us that 
it is so. With God no hollowed action 
that is like a "lovely-faced statue" will 
ever be lost or forgotten. What conso- 
lation! What encouragement! With 
God all things are permanent that have 
any similarity with Him. Acts that are 
positively evil have also a permanency, 
but without God's complacency. There- 
fore, as hallowed actions have an ap- 
pearance before God like "lovely-faced 
statues," evil deeds must certainly ap- 
pear before Him as did the idols of old, 
deformed, hideous, execrable. 

Our hallowed actions will be like 
"lovely-faced statues" to adorn our man- 
sions of bliss in Heaven as evil actions 
will be the interminable fright and tor- 
ment in the infernal abyss. 



180 



''Uriel 



Why do we not recognize and appre- 
ciate the value of our actions for good, 
and forget the consequences of our ac- 
tions for evil? We are necessarily like 
painters and sculptors; our doings are 
either fair or foul, honorable or dishon- 
orable, acceptable or reprovable, deserv- 
ing either reward or punishment. We 
are doing either good or evil every day. 
Would to God, we would at times review 
our works as a general does his army! 
The battle is on. Defeat means destruc- 
tion; victory means crown and everlast- 
ing glory. One or the other will be the 
lot of everyone of us. 

"Actions are ours; their good conse- 
quences belong to heaven." — Sir P. 
Francis. "Every action of our lives 
touches on some chord that will vibrate 
in eternity." — E. H. Chapin. "Nothing 
ever happens but once in this world. 
What I do now I do once for all. It is 
over and gone with all its eternity of 
solemn meaning." — Carlyle. "Only the 



Uriel'' 



181 



actions of the just smell sweet and blos- 
som in the dust." — Shirley. "Unselfish 
and noble actions are the most radiant 
pages in the biography of souls." — 
Thomas. "Act well at the moment, and 
you have performed a good action for 
eternity." — Lavator. "A good action is 
never lost; it is a treasure laid up and 
guarded for the door's need." — Calder- 
on. "Existence was given us for action. 
Our worth is determined by the good 
deeds we do rather than by the fine 
emotions we feel." — E. L. Magoon. "I 
have never heard anything about the 
resolutions of the Apostles, but a deal 
about their acts." — H. Mann. 



182 



" Uriel 



BEAUTY. 

What would beauty be 
Without Hght? 
You no beauty see 
In the night. 

This subject carries universal interest ; 
for beauty, love and money sway the 
world. Whatever catches and rivets the 
eye, is accounted beautiful by the be- 
holder. We all carry within us an ideal 
of the beautiful, but which we may not 
call a standard. Hence we know when 
a person or an object is beautiful. The 
form of beauty consists in the symmetry 
of parts; perfect symmetry is perfect 
beauty ; this is rare. The glitter of orna- 
ments or the brightness of colors do not 
produce beauty, but they may enhance 
it. Real beauty must be inherent. Sur- 
face beauty is neither constant nor last- 
ting. Hence the sayings: "As frail as 
beauty." "Beauty is only skin deep.'* 
Everything has some beauty; some- 



Uriel'' 



183 



things, like some persons, have great 
beauty, though we are never warranted 
in saying : "A beautiful pig." Some ob- 
jects, like some animals, inspire horror; 
but these are exceptions. Yet even these 
may not be altogether devoid of a pecul- 
iar beauty. The viper has beauty in the 
gloss and colors of its skin. The same 
may be said of certain animals we do 
not like to see. Beauty is far more gen- 
eral than proud man is often loth to ad- 
mit. Beauty in all beings or objects is 
either natural or artificial. The natural 
beauty is generally the greater, the arti- 
ficial is often very striking, as in the arts 
of architecture, painting, sculpture, 
mechanism, fabric traceries, etc. In our 
times nearly everything is made to beau- 
ty's form, from the house to the furnish- 
ings, from the dishpan to the broomhan- 
dle. Articles of commerce are now 
especially made beautiful and attractive 
to please the eye and induce purchase. 
Witness the drug stores and show win- 



184 



" Uriel 



dows, etc. Our sense of t)eauty is cer- 
tainly gratified to an extent that 
our ancestors never dreamed of. 
Whether this has increased our 
happiness or contentment, may re- 
main a mooted question. The chief 
beauty we meet with in this visible 
world, it is agreed, resides In the human 
form and in the human face. Why so? 
Because it has life. It is a living, mov- 
ing beauty. The noble upright form, 
the eye that sparkles and flashes, the lips 
that move and speak, rightly claim the 
principal beauty. But body, form and 
face beauty depend upon symmetry, that 
is, the shape, contour, expression and 
color must be so united and blended as 
to show forth something perfect. This 
perfection produces the charm of beauty. 
We are far from allowing that every hu- 
man face is beautiful. As a rule, women 
are rather possessed of beauty, men 
rather of strength. God MADE man. 
He FORMED woman. It is passing 



''Uriel'' 



185 



strange that many favored faces are 
made to trust more to ornament than to 
native beauty. Borrowed beauty can 
never have the charm of natural 
beauty. Few are deceived by orna- 
ments, many more are delighted to 
see the face as nature made it. 
Why will female beauties persist 
in hiding their own beauty under 
sometimes an actual load of ornamental 
trimmings? Fashion and the care for 
the delicate tint of the skin are alleged 
as a reason and as an excuse. But is the 
milky white skin preferable to a rosy 
one? Females may think so, men gener- 
ally do not. A healthy, robust constitu- 
tion seldom parades a skin so white that 
it rather indicates the absence of health 
and vigor. Why be afraid of sunshine, 
when not too strong, which vitalizes all 
things? Does not this avoidance explain 
the early ailings of many females? It is 
related that there lived in Paris about 
a century ago a lady of such exceeding 



186 " Uriel'' 

beauty and corrj-iness that crowds fol- 
lowed her wherever she went. 

But let us turn from the beauty of the 
body to the beauty of the soul. This 
is more prize-worthy; this is more gen- 
eral and lasting. Truly and fully beau- 
tiful is only one that combines interior 
with exterior beauty. Beauty is God- 
given and Heaven is its home. In 
Heaven all are beautiful with an unfad- 
ing, everlasting beauty. The counter- 
part on earth is a soul pure, charitable 
and humble. Virtues will cast a beauty 
even over an ordinary countenance. 
Some one has said:. "The truly good is 
always beautiful enough." Indulged 
passions warp the soul and distort the 
delicate lineaments of the face. Proud 
demeanor mars personal beauty and 
amiable demeanor hightens it. It is far 
better to be loved than simply admired. 
Virtues therefore are most prized by the 
wise. We know well that personal 
beauty is the fortune of some and for 



" Uriel 



187 



some a misfortune. Virtues are a for- 
tune for every possesor and the ruin of 
no one. Let beauty of the body be ever 
united with the beauty of the soul; a 
greater, a nobler than this double beauty 
cannot be found amongst all earthly 
beauties. The French saying is : "Beau- 
ty, unaccompanied by virtue, is as a 
flower without fragrance." 

Beauty, like gold, has its intrinsic val- 
ue, but, unlike gold, has no stability. 
High personal beauty is a rare distinc- 
tion, but brings with it the danger of 
pride and vanity within, and the danger 
of the despoiler without. Let such re- 
member that beauty is not self-given and 
can be speedily marred and totally lost; 
they should be ever on the alert when 
danger threatens, so that a high gift 
may not lead to a low fall. All created 
beauty should be estimated as a ray from 
the uncreated Infinite Beauty of God. 
Beauty is a part of our happiness in this 
life. Some persons or things beautiful 



188 



" Uriel'' 



we only admire, but some we both love, 
admire and strive for possession; such 
solicit the heart and provoke love ; hence 
the desire of possession. 

"Beauty is but the sensible image 
of the Infinite. Like truth and 
justice it lives within us; like vir- 
tue and the moral law it is a compan- 
ion of the soul." — Bancroft. "Personal 
beauty," says Aristotle, "is better than 
all letters of recommendation." . "Beau- 
ty is an outward gift which is seldom 
despised, except it has been refused." — 
Gibbons. "Beauty is the first present 
nature gives and the first it takes away." 
— Mere. "Never lose an opportunity of 
seeing anything that is beautiful; for 
beauty is God's handwriting — a wayside 
beacon. Welcome it in every fair face, 
in every fair sky, in every fair flower, 
and thank God, for it is a cup of bless- 
ing." — Emerson. "O! how much more 
doth beauty beauteous seem by that 
sweet ornament which virtue imparts!" 



" Uriel 



189 



— Shakespeare. "The best fitting mates 
are virtue and beauty/' — "Uriel." "Love 
earth's beauty, but love Heaven's beauty 
far more. In Heaven the vision of the 
uncreated Infinite Beauty renders the 
beholder forever happy." — "Uriel." 

"URIEL" IN VERSE. 

The verses were written at various 
times as the muse prompted to fill up 
gaps of time; at least, they may serve 
the reader for the same purpose. Loss 
of time means loss of many opportuni- 
ties of doing good. Every little thing, 
prompted by a good motive, will count 
well for eternity. Occasions for great 
deeds and great acts of virtue are rare, 
for small ones, of daily, even hourly, oc- 
currence. Therefore : 

Let's use the time wliilst time we have, 
In this the wise their wisdom show, 
For many ills the best of salve ; 
How brief our time we never know. 



190 



" Uriel'' 



If "Uriers" effusions are only medi- 
ocre, this will not prevent their doing 
good to anyone who holds as true what 
^ io oiiprcoacd in the following lines: 

It's wise to use the good we find, 
Though, ordinary in its kind. 
The common food, they say, serves best. 
The rich should rarely one request. 

"Uriel" is no poet, but confesses to an 
occasional almost irrepressible desire of 
writing in metre and rhyme. Ah! all 
respect for the poet; his soul is akin to 
Angels, it soars aloft, higher than the 
sky-lark. The poet's high aim is to sing, 
to sing of the Beautiful, the True and 
the Good. Any subject beneath these is 
beneath the genius of the poet, degrades 
him and his noble art. 

"You will find poetry nowhere unless 
you bring some with you." — Joubert. 
"Sad is his lot, who, once at least in his 
life, has not been a poet." — Lamartine. 
"Poetry is the brother of sorrow as well 



" Uriel 



191 



as the sister of joy and piety ; every man 
that suffers and weeps is a poet; every 
tear is a verse, and every heart a poem." 
— Andre. 

THE TEN COMMANDMENTS OF GOD. 
1 

I am tliy Lord, I am thy God; 
Thy only Lord, thy only God. 

2 

The name of God take not in vain; 
Nor curse, nor swear, nor speak profane. 

3 

Renueniber thou the Sabbath day, 
'To sanctify, to resit and pray. 

4 

To father, mother, honor give; 
Thou blest shalt be and longer live. 

5 

Thy fellowman thou shalt not kill; 
Nor do him harm, nor wish him ill. 



192 



UrieV 



6 

Adultery do not comtmit; 

For Heav'n the pure alone are fit. 

7 

Thou shalt not steal, nor wrong they neighbor ; 
Nor keep the wages due his lahor. 

8 

Against thy neighbor thou beware, 
To slander, lie, false witness bear. 

9 

Thy neighbor's wife thou covet not, 
For evil thoughts the conscience blot. 

10 

Thy neighbor's goods thou covet not, 
(His farm or money, house or lot. 

IN FULLER FORM. 

1 

In truth, my Lord, my God Thou art ; 
My mind give worship, love my heart; 
My will obed'ence render Thee; 
One God Thou art, in Persons three. 



U riel 



193 



2 

Those have, who cursing, swearing dare, 

A flow of wickedness somiewhere ; 

Pour out the acid, fill no more; 

Quit making heart and conscience sore. 

3 

Two Sabbaths we must honor well: 
Th' eternal one before creation, 
The lotiier after the creation ; 
Both in our memory must dwell. 

4 

In love, respect, who parents hold, 
And them with willing heart obey, 
Have Grod-sent blessings manifold. 
And parents thus do best repay. 

5 

Each kind likes kind, but unkind , man 
Will rashly kill his fellowman, 
Or harm or wound him when he can; 
Nay, oft cut short his own life's span. 



194 



" Uriel 



6 

Are reason, conscience given us 
To sully both with shameful sin? 
The fate of the voluptuous 
Is dire indeed — ^has ever been. 

7 

He to the imieanest of the mean 
Belongs, who does his neighbor wrong j 
By cheating, stealing, does he ween 
He can escape Grod's justice long? 

8 

Respect our neighbor's rights we must, 
And never tarnish his good name 
By word or deed, that is unjust; 
How base, how wicked to defame! 

9 

No spot upon the wlhitest fleece. 
No sipeck of dirt or filthy grease, 
Is e'er so ugly to our sight 
As taint of sin in God's pure light. 

Per what^m^ neighbor owns, enjoys, 
Why pale with envy towards him? 
Unruly greed annoys, destroys 
Contentment — ^^why such senseless whimi? 



" Uriel'' 195 

PRECEPTS OF THE CHURCH. 

1 

The Church commands — we must obey — 
Hear Mass on Sunday, Holiday. 

2 

On them from servile work abstain; 
Unlawful work can bring no gain. 

3 

Keep fast in Lent, on certain days; 
On Friday keep from meat always. 

4 

Least once a year Confession make; 
In Eastertime Communion take. 

5 

Support our pastors, this we must. 
For God and Church say, it is just. 

6 

To imiarry out of Church, 'tis sin. 
And worse with infidel or kin. 

ADDITIONAL. 

Societies, that secret are. 

The Church forbids — keep from them far. 



196 



''Uriel 



''URIEL'S" COUNSELS. 



My reader, dear, 

Will you not hear 

T3ie counsels he would give? 

Remember well 

mat he will tell 

That wisely you may live. 



Love God, not sin, 

Your heart within; 

Your neighbor treat with kindness; 

Your fault when shown 

Do frankly own 

And give not way to blindness. 



A ready word, 

That you afford. 

May suit your station well — 

An even mien 

All calls between 

Your virtue's strength will tell. 



" Uriel" 



Oil give no ear, 

Wiien'er you hear 

A word of praise not due ; 

For those who flatter 

But seek to scatter 

To winds your merits true. 

A grateful heart 

To you impart 

The benefits received; 

Ingratitude 

The blackest brood 

Of hell is e^er believed. 

Oh do not speak 

Of strong or weak 

In virtue, aught unkind; 

You'll never rue, 

If this you'll do, 

And peace with all you'll find. 

Do not believe 
A moment brief. 

That aught this world can show, 

Can fill your heart, 

And leave no smart; 

This bliss must Grod bestow. 



198 



" Uriel 



All God coanmands, 

All Churcli demands, 

In one word hear it all : 

'Tis LOVE— which love 

Is from above. 

It saves from basest thrall. 

The good, the wise, 

This world despise; 

And this of proofs the best, 

That not below, 

In empty show. 

Can ever we find rest. 

Oh. no, above, 

On wings of love, 

Let soar your heart on high; 

Your rest, your joy, 

Without alloy, 

Is far beyond the sky. 

0 Grod of love, 

Who thron'st above. 

Oh send Thy love to me I 

The golden cord 

Of love, 0 Lord, 

Bind fast my soul to Thee! 



" Urier' 



199 



TABERNACLE KEY. 

There is a key, though small it be, 
Most precious duly rated ; 
It ought to be, ought ever be, 
Of truest gold, though we behold 
It seldom more than plated. 

This precious key in Church we see, 
Its purpose designated, 
Not for the bank or miser's tank 
That rolls of gold and treasures hold 
Por wealthy ones elated. 

THE EYE. 

A word that is easy and short, 
Spells backward and forward the same ; 
The word and three letters import 
The greatest of mysteries ' name ; 
Expresses all warm from the heart 
What loving or fearing impart. 
To mirror the soul is its aim, 
To beauty lays principal claims; 
Yet dangerous objects to see, 
It's danger for you and for me. 



200 



" Uriel 



A PICTURE BY KARL MULLER REPRE. 
SENTING THE WOMAN THAT WAS 
SHOWN TO SATAN MENTIONED 
IN THE APOCALYPSE. 

Above my desk I see a ipicture fair ; 
I look upon it oft with rapture rare; 
And what does it present to eye and mind? 
The vision of the Woman, holy, kind; 
A brilliant crown of stars upon her head; 
Her foot does on the serpent firmly tread; 
Beneath her is creation's chaos bleak. 
To eye and mind what does this picture speak? 
It tells of Mary as the Woman shown 
To Satan after he from Heav'n was thrown, 
That he might know who once would crush his 
head. 

'Tis done! Her Son divine to vict'ry led. 



U riel 



201 



MOTTO ON THE AMERICAN COIN. 

''In God we trust," 
In Ood we must ; 
If God shall be 
Not for ns, we 
Shall drift, decay, 
And fall away 
Prom standard worth 
On all the earth. 



TO DEAR FATHER DE FRAINE. 

Note. — ^The following was written after 
sending him the verses on the Commandments 
of God and Precepts of the Church, January, 
1880. Father De Fraine died April 14, 1902. 
R. I. P. 

Dear Father De Fraine, 

I cannot refrain 

From making some verses; 

As children's to play, 

My mind turns that way, 

And hence come the verses. 



202 



" Uriel'' 



I can not tell why 
My hand I should try 
To roll out some verses. 
Poor verses indeed! 
Who cares themi to read ? 
Still I must make verses. 

You scarce could find one 
More liking the fun 
Of rolling out verses 
Than does Engelbert; 
All evil avert 
O Lord, from such verses! 

For some time the muse was silent; good 
Father De Fraine queried the reason why. 

THE ANSWER. 

My muse has laid the lyre 'by ; 
She will not sing ; she will not sigh ; 
She will not laugh ; she will not cry ; 
She will not live; she will not die. 
Not want of theme inspiring, 
Or of events transpiring 
Has hushed the Ijrre's lyring. 
What else then can the matter be? 
The muse has gone to sleep, you see. 



Uriel'' 



203 



Answer to Rev. Peter J. Haesley's letter in 
rhymes sent me April 1, 1887. Died as COiap- 
lain of St. Joseph's Orphan's Home, Novemher, 
1895. R. I. P, : 

Your welcome chiming rhymes 

Have come just now betimes 

To put me into mood 

To give my pen some food, 

Some food of words I mean, 

And not the ink between 

Its teeth, its golden teeth; 

This were my mind beneath. 

Though fool's day it may be; 

I fool not, you may see. 

So not to loose the time 

I answer you in rhyme; 

In pray'r I answer you 

In words though very few: 

To be not nugatory, 

They count for Purgatory. 

**Lord, grant to all Thy suffering souls 
All that Thy Heaven for them ^3»^ holds; 
Thy light, Thy sight. Thy peace, Thy rest, 
And company with all Thy blest." 



204 



" Uriel 



''Lord, grant to Thy souls, 
Thy suffering souls. 
The sight of Thy light, 
The light of Thy sight, 
The peace of Thy rest, 
The joy of Thy blest." 



FOUR BUDS ON ONE STEM., 

Perhaps you rate it folly great 

For such a one as I — 
So stiff, so cold, and so sedate — 

In verse his hand to try. 

My friend so dear, please have no fear 

That I my neck may break, 
If in the poet's buskin here 

I wish some steps to take. 

The reason Why I wish to try 
My hand in verse just now, 

Is not to boast, in buskins high. 
That I can make a bow. 



''Uriel'' 



You well may deem that if this theme 

I treat with timeful lyre, 
A nobler motive — it would seem — 

Such labor should inspire. 

How otherwise, could I devise 
Fit garb to clothe my thought 

As I here hold before my eyes 
What friend to friend has brought? 

See yonder there the picture fair, 
Which, as it seems but meet, 

That I, when I have time to spare, 
With looks should often greet. 

Jusit look aright — ^you know it quite 

As well as I myself; 
Its frame is gilt, its ground is wihite; 

It hangs just o'er my shelf. 

Oh what did win the gift within 
Which friend to friend once gave, 

And I did put on paper thin 
And in a frame — ^to save? 



206 



" Uriel 



Though dear to me it then might be, 

Now dearer 'tis — far more — 
Because there came a thought to me 

That never came before. 

The thought is new, and it is true. 

And limpid as the sky above; 
Without this thought your gift I knew — 

But not with friendship's love. 

Though sweet indeed to all who heed 

Must seem the budding rose; 
The one who can its message read 

Alone its sweetness knows. 

The little thing! How can it bring 

The thought of feeling true? 
One stem, four buds and thorns to sting — 

Such is the gift from you. 

The thorn that rends, the stem that bends, 

The buds that closely cling — 
For these my muse its toil expends — 

For these my verses sing. 



''Uriel'' 



207 



Nor ma>y you say that in some way 

An accident has led 
My mind these words in rhyme to lay — 

As you have often said. 

0 no ! The thought that came unsought — > 
That thought has stirred my soul 

And deftly waked the muse that wrought 
These verses on this scroll. 

How well, how well, does one stem tell 

The oneness of the strain; 
Which friendship's music doth compel 

In beautiful refrain. 

Oh, be it far from you to mar 

The beauty of the thought: 
Two minds, two hearts united are — 

Pour buds this lesson taught. 

iSad truth is this: — it ne'er doth miss — 

*'No rose without the thorn;" 
Thus, earthly joy and earthly bliss 

Know night — and know the morn. 



208 



"Uriel" 



So now you hear what saith the dear — 

The fourfold budding rose; 
And hence, with your piermission, here 

My poem I will close. 

L'ENVOI. 

And now, one thing I wish to tell, 

My true and faithful friend. 
If yoti this poem value well, 

My work has found its end. 

For thee — and such as thou — alone, 
These lines have been designed : 

Who'll treasure them as if their own? 
"Why who, but thou, so kind? 

Just try your hand, you surely can 

These halting lines excel; 
Yiour wit, your heart, your mind will plan 

And execute full well. 

P. S. 

Ah ! Friendship, how hollow ! 
No answer did follow. 



Uriel'' 



WORRY. 

Why this worrying, 
Why this hurrying 
To the grave? 
Ill is worrying, 
Good is studying 
Life to save. 

Mental suffering 
Causes nurturing 
Phantoms dark. 
These will quickly follow 
If you, on the pillow, 
To them hark. 

What's the remedy? 
Rise, rise instantly. 
No delay. 

Phantoms are receding, 
Take to some good reading. 
Helps alway. 



" Uriel" 



This experiment 
You repeat; consent 
Do not give. 
Without worrying, 
Without hurrjdng, 
Try to live. 

Next attend to nerves, 
As the case deserves. 
Nerves unstrung? 
Then it is no wonder, 
Yiou on troubles ponder, 
And feel stung. 

Rest the body, mind; 
Calm in this you'll find^ — 
Trust in God, 
Man, you know, supposes, 
Grod, you know, disposes. 
Trust in God. 



Uriel'' 



211 



Real worrying 

Is not ^profiting, 

All profess; 

But an anxious caring 

And life's burden sharing 

Divers ways; 

This deserves no blame, 

This deserves no shame, 

Rather praise. 



URIEL'S YEAR OF JUBILEE, 
1887. 

This year of Jubilee is gone; 
The sun has often brightly shone; 
The dismal clouds did often flit, 
The sky athwart to aptly fit 
The various phases of this life, 
Pilled up with days of peace and strife. 
The days of peace were few indeed, 
For more of strife he had to lead. 
All now are gone, the good, the bad, 
All joyous days and all the sad. 
To God be thanks, to God be praise, 
For all His grace, for all His ways! 



212 



''Uriel 



URIEL'S TRANSLATION OP THE GER- 
MAN'S POPULAR FUNERAL SONG. 
WITH SAME METRE AND MELODY. 

No mortal escapes the grim spectre, 
Death spares neither crown nor the sceptre; 
Vain, ah vain is prosperity's boast, 
All, ah all must return unto dust — 
return unto dust. 

The body from earth has been taken, 
In earth it will sleep to awaken 
When the Angel his trumpet shall sound; 
Oh how death levels all with the ground ! 
levels all with the ground. 

The rose, as the cedar tree tallest, 
Decays, as the shrub and herb smallest • 
All things under the sun pass away. 
Virtue only claims penmanent stay, 
claims permanent stay. 

You, too, perhaps death soon may summon, 
Our bones then will moulder in common; 
Mine the turn is this day, speaks the dead. 
Yours tomorrow may come in my stead — 
may come in miy stead. 



Uriel'' 



213 



The grave is now over me closing, 
Lord, grant me a peaceful reposing! 
I await the last judgment of God, 
Then my body will rise from the sod; 
will rise from the sod. 

The tomb will not hold me forever, 
It's but for a while death can sever 
Soul from body. How happy am I 
In this faith to have lived and to die! 
have lived and to die. 

Why weep you, my sisters and brothers, 
We'll meet again fathers and mothers, 
In the valley where all must appear ; 
God alone dread and no one else fear — 
and no one else fear. 

The tears are a sign of affection. 
But give me a better refection — 
Grant me, grant me my wish and last call ; 
Pray, pray daily, oh pray for me all — 
oh, pray for me all. 

N. B. — ^Por the Loretto Sisters, who wished 
to use this dirge, "Uriel" changed No. 7 into 
the following: 



214 



Uriel" 



Why, weep you, my Sisters, why sorrow? 
We're here but a day and to-morrow, 
We depart from our trials to rest, 
Grod alone fear, and you will be blest, 
and you will be blest. 

Written for Dr. Wm. B. Doherty, M D., for 
his Address and Valedictory before forty 
graduating m^edical students, Louisville, Ky., 
1907. With his permission reprodueed. 

In life how many goals there be. 
You well, dear graduates, can see; 
But turn your minds and turn your eyes 
To one that now before you lies. 
Tk) heal the body, cheer the heart 
Can you well ask a nobler part? 
Go forth and take this noble stands 
Which your profession must demand ! 
Your ear will hear the doleful cry 
Of those who suffer, those who die ; 
Be mediators, quick and true, 
'Twixt life and death, who call on you. 
To your profession honor give; 
Twill honor you whilst you shall live. 
Yea, longer shall your fame remain, 
If your profession shows no stain. 



''Uriel'' 



215 



The following pieces, comiposed by ' ' Uriel, ' ' 
were published in Dr. Wm. B. Doherty's book, 
"You and Your Doctor," copyrighted 1911 
by Wm. H. Lee, and now reprinted with th^e 
Doctor's permission and with the permjii^ion 
of Laird & Lee. Page 205: 

HE HAS THE BLUES. 

My friend, what can the matter be? 
You're sad to-day I plainly see; 
Has anyone ill-treated you, 
Or made you things unpleasant do? 

Oh no, I say, oh no. 

It's something else, I know; 

No word, no deed of anyone. 

Has made we sad, nor what I've done. 

Perhaps it's pain that makes you sad, 
A headache, toothache? Oh that's bad! 
It's hord indeed to suffer pain, 
But what by sadness do you gain? 

Oh no, I say, oh no. 

It 's somiething 'else I know ; 

To suffer is the lot of all, 

So this the cause I cannot call. 



216 



" Uriel 



Then sadness fell on you be<jause 
You looked for some well earned applause, 
Which people would not give; or came 
Depression from the sting of blame? 

Oh no, I say, oh no, 

It's something else, I know; 

Not praise nor blame the source can be 

Of all the grief that crushes me. 

Are you not sad on this account 
That you your name cannot recount 
Amongst the wealthy or the great; 
Why grudge about a lowly state? 

Oh no, I say, oh no. 
It's something else, I know 
From pride of riches or of fame 
I have preserved my humble name. 

Forsooth, you think you've grown so high. 
Your head has reached the stormy sky; 
And ev'ry heavy dismal cloud, 
Your shoulders carry — oh, how proud! 

Oh no, I say, oh no, 
It's something else, I know; 
Though in my heart it seems so dark, 
My trouble thus yo^do n-ot mark. 



"Uriel" 217 

If nothing great did you befall, 
Well then, it must be something small; 
Be frank and say, is this not true, 
P^rhajps some idiot laughed at you? 

Oh no, I say, oh no, 

It's something else, I know; 

I could not call it great or small 

That made .nue into sadness fall. 

And can't I now your trouble guess. 
If you will only it confess; 
You think all things are gone ajar 
Because the cooks forgetful are. 

Oh no, I say, oh no. 

It's something else, I know; 

Not cook, not pepper, nor the salt. 

Explain my grief, nor are at fault. 

What surely then your grief has brought 
Must be the melancholy thought: 
Deserted, friendless, you suppose 
Yourself, and things like that, who knows? 

Oh no, I say, oh no, 
It's something else, I know; 
I'm not alone I plainly see. 
Nor have my friends d'eserted me. 



218 



"Uriel 



I will not stop until I find 

The source of your chagrin unkind ; 

Yon built some castles in the air, 

Which crumhled, and have brought despair. 

Oh no, I say, oh no, 

It^s something else, I know; 

Despair, nor castles in the air 

Of sadness brought this heavy share. 

Th'e last resort, I do believe. 
To find the caus^^our**^trange grief 
Is this: The blues, the blues, the blues! 
Why! laugh and them you'll quickly lose. 
Oh yes, I must confess, 
"^j^ ^^ Mow foolish my distress, 
Iimiagination — devil's ruse — 
Such cause for grief I'll e'er refuse. 



RULES OP HKALTH. 

Reprinted from pages 92, 93 and 255: 

The head keep cool; the feet keep warm, 
By seating, drinking, do no harm. 
Excess, not work, avoid with care, 
Seek often sunshine and fresh air. 
Be not afraid of bracing cold. 
In temp'rature the medium hold. 



Uriel" 



219 



This benefit by dress achieve; 

By dress the heat and cold relieve. 

Have care the bowels open keep, 

Take time to rest, take time to sleep. 

Your mind have peace; your heart have joy; 

Let nothing ever these destroy. 

Keep clean the body, clear the mind; 

For precious health are both designed. 

Remember well that cleanliness 

Is held akin to godliness. 

Contract no habits, low and mean. 

Which are, alas! too often seen. 

Indulgence short, long aches can bring; 

Excessive pleasures have their sting. 

Good miorals, sure, conducive are 

To normal health, which vices mar. 

When sickness comes, do not despise 

The doctor's helpi, if you are wise. 

Live useful, cheerful, kind to all ; 

Then may our grave claim Honor's pall. 

Reprinted from ptage 247 : 

Be active, prudent, unrepining; 
In mode of life these three combining, 
The humblest thus may win a shining. 
Act well thy part, without regard 
To lot, position — sure reward. 



220 



" Uriel 



GUESS QUESTIONS. 

Original. 

Whether boy or girl lor man, 
Guess these questions if you can ; 
Whether this you'll do or not, 
Here of questions find a lot. 

1. There is a pump, it has no handle; 
Pumps in the dark, it needs no oandle; 
No force is used to make it pump; 
It is not made from log or stump ; 
It pumps by day, it pumps by night , 
Was never seen to pump by light ; 
What stranger is — and who can tell ? 
It never pumps from any well; 
What it pumps in, that it pumps out, 
Which does not flow from any spout; 
And when it stops, its work is done, 
And then a human life is gone. 



''Uriel 



221 



2. My weight is light, my size is small, 
Yet things of weight and very tall 
I move with ease ; and you can see 
A Vv'ay is always left for me 
Through ev'ry door of rich and poor; 
The homes of all I miake secure 
Against the burglar and the thief; 

Of power's emblems I am chief. 

3. Tell what has hands and feet and head, 
Is often clad in white and red ; 

Yet birth or life it never had, 

Is never joyful, never sad; 

Much liked by girls, by boys despised 

No matter ill or well devised. 

4. Five brothers we are. 
Unequal in length, 
Unequal in strength, 
In age equal are; 
The middle is longest. 
The shortest is strongest; 
All dear to you are. 



222 



Uriel 



5. In the morning no miss is more courted 
than I, 

In the ev'ning I'm thrown often carelessly 
by; 

I must fill the wastebasket or burn in the 
fire, 

Or perhaps I am used for a wrapip^r's 
desire. 



6. In number five are, 
You need not look far; 
All beared are two, 
Nto beard two show you ; 
Somie beard has the one, 
But face they have none. 



7. A cruel thing I am, 
To hurt man uses me 
When angry and when calm, 
As often you can see ; 
The rider, wishing speed. 
With me will prick his steed. 



"Uriel 



223 



8. I'm a house not built by man; 
Such my size and shape, I can 
Hold but one! inhabitant. 
What is stranger still, I can't 
Help myself, I'm packed about, 
Who is in does not go out. 



9. What holds you and what holds me 
Which we both can never see? 
What speaks without a tongue ? 
What has teeth but no mouth? 
What has a mouth but no teeth ? 
What can run, but cannot walk, 
Has a tongue but cannot talk? 
If precious health you wish to find ; 
Keep clean the body, clear the mind. 
I 've arms, I 've legs and have a back, 
But head and feet I always lack. 
What does a checkline seem to me ? 
It seems a thing of cruelty. 



224 



" Uriel" 



How can you make ' ' money ' ' out of ' ' one ' ' ? 
How can you turn a spool into a pond ? 
Im three and I'm lone, 
But Grod I am none. 

Which is the most general and at the same 

time the most particular requisite for 

securing good health? 
What is the most general and at the same time 

the most particular ruin of good health? 
What Saint went to Heaven and left it again? 
What is at the end of what has no end ? 
What covers a multitude of sins ? 
What work is always entitled to the capital 

prize 1 

What has fingers but no nails on them? 
What wears shoes, but has no toes? 
Why is a newcomer to this country like grass? 
Why is the letter ''e" like death? 
What blows without breath? 
What is the number of which if you take away 
one letter makes it more ? 



Uriel'' 



225 



GUESS-QUESTIONS. NOT ORIGINAL. 

What is in Heaven made by the hands of men ? 

What is the difference between a good gover- 
ness and a bad one ? 

Why is a mirror unlike a giddy girl? 

What is majesty w*hen divested of its ex- 
ternals ? 

Why is an angry boy like a clock 59 minutes 
past twelve? 

Where did the cock crow, when everybody in 
the world heard him ? 

What is that which is yours indivdually, yet 
everybody uses it whenever they please ? 

When is a man over head and ears in debt? 

What is made shorter by being made longer? 

Why are clergjnnen like cobblers? 

What word contains all the 26 letters com- 
bined? 

Why is a balloon or aeroplane like a police- 
man? 

What kind of snuff is it, that the more you 
take lof it, the fuller the box will get? 

Why did the Israelites in the desert make a 
golden calf? 



226 



" Uriel 



How can I bring you down without moving or 
touching you, no matter how high you 
go? 

Why is Ireland likely to grow rich? 

Why is one that teaches, but does not practice, 

like a sign by the roadside? 
My first is irrational, my second is rational, 

my third is miechanical, my whole is 

scientifical. 

My whole can set a woods on fire ; take off one 
letter and it can hold a herd of deer; 
take ol¥ another letter, and it once held 
all mankind. 

Once I saw a lady in the land 

Who had twenty nails grown on each hand 

Five and twenty on both hands and feet? 

This is true without deceit. 

Pray, ladies, tell us if you can. 

Who is the highly favored man, 

Who, though he's married many a wife, 

May be a bachelor all his life. 

I have but one eye, 

That eye without sight. 

Yet it helps me whatever I do ; 

The fortune of some. 

Of some the delight, 

And I've no doubt I'm useful to you— 



Uriel 



227 



There's something seen that nothing is, 

And yeit it has a name; 

It's sometimes long and sometimes short, 

And plays at every game — 

I tremble with each breath of air, 

Yet heaviest burdens I can bear; 

It's known I once destroyed the world. 

And all things in confusion hurled. 



Why is a proud woman like a music book? 
Why is a tree in summer like a book? 
Why is a snowstorm like a child with a bad 
cold? 

I'm taken from a mine, shut up in a wooden 

case, from which I'm not released, al- 
though used by nearly everybody? 
What word of five letters is there, that if you 

take away two, one is left? 
What occurs twice in a moment, once in a 
minute and not once in a thousand years ? 
My first marks time, my second spends it — 
I'm iron, I'm feather, I'm wood and I'm glue, 
And oft in the battle the foe I pursue; 
I often fly high up, but when I come down. 
Invariably bury my head in the ground. 



228 



" Uriel 



And strange I'imi pointed and very acute, 
I'm blind and I'm deaf, unfeeling and mute; 
But although I am so, it may truly be said, 
Whenever I conquer, I win with my head. 



A word of one syllable, easy and short, 
Reads backward and forward the same; 
It expresses the sentiments warm from the 
heart, 

And to beauty lays principal claim. 



Why is a man that has nothing to boast of but 

his ancestors like a potato ? 
What is higher and handsomer when the head 

is ofe? 

Why is love like the moon? 

Why is life the greatest conundrum? 



Uriel'' 



229 



ANSWERS TO GUESS-QUESTIONS. 

1. The human heart. 

2. The key. 

3. The doll. 

4. One's five fingers. 

5. The morning newspaper. 

6. The five leaves covering the rosebud. 

7. The spur. 

8. The snail's house. 

9. The spine. 

A good act speaks well for the doer. 

The saw has teeth but no mouth. 

The fish generally. 

The wheel and tongue of a wagon. 

Precious health depends greatly upon cleanli- 
ness and industry. 

The arm chair has legs and a back, bat no 
head nor feet. 

Few horses need it, style only dictates the 
cruelty. 

By putting the letter '*m" before the ''o," and 

the letter *'y" after '*e." 
By dropping the letter ^'s.*' 
The letter "m" is formed of three strokes, yet 

is one letter. 



230 



" Uriel" 



Moderation in all thin^ is requisite for good 
health ; 

Eiseess in anything is ruinous to good health. 
St, Paul was Avrapped to the third heaven. 
The letter ''y" is at the end of the word 
' ' eternity. ' ' 

Active, not sentimental, charity covers a 

multitude of sins. 
The best work of the best workman. 
The glove has fingers so called, but has no 

nails on them. 
The hoof animal has no toes. 
The new-comer to this country is often called 

' ' green. ' ^ 

The letter "e'' is like death because it stands 

at the end of life. 
A rose is said to blow when first opening. 
One is more than none. 



''Uriel" 



231 



NOT ORIGINAL GUESS-QUESTIONS 
ANSWERED. 

Our Savior's Fiv^ Wounds were made by the 
hands of mien. 

A good governess guides miss, a bad one mis- 
guides. 

A mirror reflects without speaking, a giddy 
girl speaks without reflecting. 

The angry boy, like the clock, is ready to strike 
"one." 

Everbody in the world heard the aoek crow in 
Noah's ark. 

My name can lae used whenever anyone 
pleases. 

He who has not paid for his hat is overhead 

and ears in debt. 
The word ''short" — ''shorter" is longer in 

syllables. 

Clergymen seek the good of human souls, 

cobblers of leather soles. 
The word "Alphabet" comlbines all the 26 

letters. 

Like the policeman, it takes people up. 
Formerly candle-snuffers were used, the oftener 
used, the fuller the snuffer-box became. 



232 



"Uriel 



A boy answered, they made a calf because they 
had not enough of gold to make a cow. 

I may bring you ''down" that is on a feather. 

Ireland is likely to grow rich because its capi- 
tal is always doubling (Dublin). 

A sign by the roadside shows the way, but 
does not go itself. 

Horse-man-ship answers the question. 

The word "spark" suits the description 

Put a comma after the word ''grown" and 
after the word "five" and it will read 
right. 

A clerg;vTnan is or may be a bachelor all his 
life. 

The eye of a needle serves the various purposes. 

The shadow is the thing that nothing is. 

The water in small and large quantities ; refer- 
ence to the deluge. 

The music book is full of airs, so is a proud 
woman. 

The tree is full of leaves, so is a book. 

In a snow storm, it blows, it snows, a child with 

a bad cold blows its nose. 
The led-pencil is used by nearly everybody. 
The word "honey," take away "h" and "y," 

one is left. 



''Uriel 



233 



The letter ''m" occurs twice in a moment, once 
in a minute, and not once in thousand 
years. 

The watchman. 

The arrow fills the description. 

The word "eye'' answers the four lines. 

The best of the potato plant is under ground, 

so it is with him whose best boast are 

his ancestors. 
The poUow is higher and handsomer when the 

head is off. 

Like the moon, love goes through many phases. 
Life is the greatest conundrum because every- 
body has to give it up. 



234 



''Uriel'' 



APPENDIX. 

Extract from the paper read by "Uriel", 
before the Eucharistic Congress held 
at Pittsburgh, Pa., October 15, 1907. 

Eucharistic days have dawned upon 
us. The laity now join the priest and 
the religious in frequent and daily Com- 
munion. Decrees have come forth from 
our Holy Father, strong and clear. 
(December 20, 1905, and subsequently 
others.) Adorers now receive Him 
whom they adored at the foot of the 
altar. Already thousands enjoy the priv- 
ilege of frequent and daily communion. 
Already the Sovereign Pontiff has ex- 
pressed his gratification at the results 
of his Decrees. 

The cry of ancient days: "Christiani 
ad leones" and "ecrasez Tinfame" has 
found an echo in our own days. In our 
own country the cry is heard: "Away 
with God! the world and science suffice 



''Uriel 



235 



us !" Christ's answer, even more pathet- 
ic than before, is: "Come to Me all ye 
that labor and are burdened, and I will 
refresh you." ((Matt. xi. v. 28.) As 
martyrdom conquered of old, and as the 
Church survived all assaults, so today 
the Supreme Pontiff summons souls to 
frequent and daily communion, as if to 
defend the faithful and reclaim a world, 
fast abandoning and rejecting Christ. 

Thank God, we have lived to see the 
Pope of Daily Holy Communion — the 
dawn of blessed Eucharistic days — days 
heralded by saints and ascetics, — days 
the saintly Eymard hoped to see, now 
shaped and directed by his sons of the 
Society of the Most Blessed Sacrament 
and by means of the Euchari stic 
Leagues, — days that unite the USE of 
Apostolis times with the grand DEVO- 
TION of the Ages of Faith! Hail the 
dawn of the Age of Love for the Holy 
Eucharist ! 



236 



Our Holy Father, "the Restorer," re- 
minds us of the necessity and of the 
effects of Holy Communion. One is 
expressed in the "Give us this day our 
daily bread," and the other in the well 
known antiphon: "O sacrum convivi- 
um." Even the elements selected by our 
Blessed Lord suggest daily Commun- 
ion. On the watch-tower for the salva- 
tion of souls, the Chief Shepherd dis- 
cerns present needs and future troubles. 
As Paray-le-Monial and Lourdes pre- 
pared unhappy France for her present 
sore trials, may it not be, that, to-day, 
the Pope designates this Sovereign Rem- 
edy to satisfy our present need and to 
fortify us for coming conflict? Emana- 
tions from the Holy See for the Univer- 
sal Church always have deep signifi- 
cance. 

The new Decrees open to us the Fount 
of the martyrs' strength; Jansenism is 
silenced; rigorism is rebuked; theology 
rests forever about the requirements for 



''Uriel 



237 



Holy Communion; and fervent souls are 
content. The state of grace, pure mo- 
tive, resolve to avoid deliberate grievous 
sin, and lo ! the way to frequent and daily 
Communion is open. 

What all the Popes favored, and what 
the Great Leo XIII. approved, Pius X. 
has realized to the world. Partly dog- 
matical and partly exhortative, his De- 
crees are little short of precept. Those 
in care of souls should use the surest 
and best means for salvation, and those 
in via will find frequent and especially 
daily Communion the most fruitful 
source of grace. Hence, the opportunity 
offering, both should feel urged almost 
to obligation. 

The needy should receive the needed 
gift when proffered. The remedy for 
our soul's need is proffered daily and can 
be daily received ..But no matter how 
convenient the Church or Mass, unless 
the will and desire be fired, little head- 
way will be achieved. Vain objections, 



238 



UrieV 



lack of time or of proper disposition, 
may deter some from approaching the 
Holy Table; but surely, the example of 
the Religious and of many devout souls 
will tend to increase the number of 
communicants; and this increase of good 
and holy souls will rejoice the heart of 
the pastor in life, in death, and forever. 

The custom of only one Communion 
after each confession is now done away 
with by the knowledge that many Com- 
munions may be allowed on the same 
confession. 

Our Blessed Lord is not content with 
adoration and oblation: "Take ye and 
eat," means reception. He foresaw all 
the lukewarm and unworthy Communi- 
cants. Yet "His delight is to be with 
the children of men" is so intense that 
the Incarnation and Calvary perpetuat- 
ed are not enough for His love of us. He 
will have insession of our body and soul, 
thereby imaging the Divine Circum-in- 
cession and producing a far more perfect 



" Uriel'' 



239 



image of the Most Blessed Trinity. Our 
Lord's love and condescension have giv- 
en us Holy Communion — our greatest 
treasure and highest honor, as it is an 
indwelling for a time of a Divine Person, 
Jesus Christ, in us. 

The Church has never limited the 
frequency of Holy Communion. Strong- 
ly the words urge us: "Unless you eat 
the flesh of the Son of Man and drink 
His Blood, you shall not have life in 
you." (St. John vi. 54.) Rightly the 
Church penalizes in life and in death 
him who refuses annual Communion. 
Her yearning and express desire are far 
different. She constantly preaches the 
need of Holy Communion for all, accord- 
ing to opportunity. She teaches that 
the practice of virtue, the life and pro- 
gress in things spiritual, the soul's sal- 
vation, are impeded and dwarfed witli- 
out Its frequent reception ; that the weak 
need It to become strong and the strong 
to abide so; and that as a pledge of per- 



240 



Uriel'' 



severance and salvation and of the in- 
crease of the spiritual life of grace, It 
gives graces in extent and wealth known 
only to God and the soul. A wise legis- 
lator or a loving mother could do no 
more than such tender pleading for fre- 
quent or daily Communion contained in 
the Lord's invitation: *'Come to me all 
ye that are burdened and I will refresh 
you," that is, come frequently, come 
daily. (Matt. XI. 28.) 

Not many months ago, the present 
French government, furiously bent on 
the expulsion of the Religious, sent a 
committee to investigate a Hospital for 
Incurables under charge of Sisters, in- 
tending to replace them with lay nurses. 
In the first ward, the awful ravages of 
ulcers and cancers, with their loathsome 
odors, caused the inspectors to hurry. 
The second ward was worse. They de- 
cided on omitting the third and worst, 
but the Superioress, who accompanied 
them, insisted that it be done, as it was 



Uriel'' 



241 



for the Government. In this third ward 
were seen bodies living and all but dead, 
beyond dressing, features unrecogniza- 
ble, the most hideous forms of disease, 
and everywhere penetrated the repulsive 
odor of living decomposition. Quickly 
the inspectors escaped to the sunshine 
and fresh air. They then learned that 
the Sisters had been in charge for forty 
years, and on inquiring how they could 
endure such awful conditions, the in- 
spectors were told that it was due to 
daily Holy Communion. Indeed, the 
Blessed Sacrament is truly the mainstay 
of every religious in or out of Hospitals. 
Take away the Blessed Sacrament from 
the cloister and it would become little 
more than a prison. Through the 
Blessed Sacrament we have the virgins, 
the saints and the martyrs, both of char- 
ity and of blood. 

Many souls are deterred from fre- 
quent and daily Communion by a con- 
sciousness of daily faults or of some 



242 



" Uriel'' 



grievous sin in the past. Such souls 
need reassurance. Let them be truly 
reverent, keep from mortal guilt; let 
their motives be pure ; then the fruits of 
Holy Communion and the confessor's 
patient zeal will subserve the Divine At- 
traction and fear will be assuaged. The 
edifying example of devout souls and 
their frequency in approaching the Holy 
Table will help the priest much in stim- 
ulating the cold, the lukewarm and the 
indifferent. 

Many will consider as an excuse the 
want of time for preparation and 
thanksgiving. Especially will this oc- 
cur among the working people. Their 
scant opportunities preclude any formal 
method. Well, the Angel's Choir on the 
first Christmas required only good will 
in men. The toiler, or the sick, who 
sends out some simple ejaculations from 
his very heart, does he not bring to the 
Emmanuel in Communion the very ac- 
ceptable dispositions of humility, of 



" Uriel" 



243 



faith and desire? Will our Lord require 
more to dower such with His precious 
graces and blessings? Approach even 
in the work-a-day raiment should not 
debar the toiler on his way to his work 
from Holy Communion. The sight of 
such would soon lose its novelty. The 
workers may take example from those 
who make the Nine First Fridays. Rev- 
erence for the Blessed Sacrament always 
demands some preparation and some 
thanksgiving, though at times these 
may be very brief. It may suffice for 
many to make their preparation on their 
way to church and their thanksgiving 
on their way to work during the week 
days. Better a short preparation and a 
short thanksgiving than no Holy Com- 
munion. On this point let the confessor 
be consulted. 

Thus to the simple soul, to the toiler, 
opens the Remedy for the sin of our age 
—infidelity and with its cohort of at- 
tendant vices. The world's schools, sci- 



244 



Uriel'' 



ences and general wayof living carry the 
stamp of godlessness. "Will the Son of 
Man, when He cometh, find faith upon 
earth?" In our days there is surely no 
surplus of faith. Non-Catholic churches 
are disintegrating, religion languishes 
woefully outside ; there is heavy leakage 
within the fold. HERE IS THE REM- 
EDY. In the Eucharistic movement we 
have Faith, Hope and Contrition,— all 
the elements suited to bring back to 
Christ a world that is fast drifting away 
from Him. Ours is the blessed privilege 
to be in the van; to transmit to posterity 
this movement, not to rest content with 
adoration and visits to the BlessedSacra- 
ment, but to increase and multiply the 
number of communicants. Ours must 
be the endeavor, as faith fails without, 
to make it abound the more in the 
Church's fold; as people drift away from 
Christ, to bring the faithful closer; to 
lead the little ones ; to bring Christ near- 
er to all; to lift high the watch- word: 



" Uriel'' 



245 



"Come to Me all ye that labor and are 
burdened, and I will refresh you." 

Heading the procession of this Eu- 
charistic movement are the frequent and 
daily communicants; following these are 
the weekly, the fortnightly and monthly 
communicants, and lagging comes the 
annual receiver. Many of these may be 
spurred on to enter the ranks of the 
more devout, and all to become earnest 
receivers, either more frequently or 
daily. 

How much we can do for our Euchar- 
istic Lord! What though the work be 
tedious and the ranks move slowly on! 
Souls that once simply adored, will now 
receive their Lord. Eucharistic sermons 
and literature will abound. Silently but 
steadily God's glory increases and His 
love spreads. What though the harvest 
be hidden from our gaze, happy and 
blessed are we who go unfaltering on: 
TO THE GREATER GLORY OF 
JESUS CHRIST, OUR EMMANUEL. 



246 



Uriel'' 



MORTAL SIN. 

Let all understand well that the con- 
scious guilt of mortal sin alone repels 
from the Holy Table. This requires a 
knowledge of what constitutes a mortal 
sin, which knowledge can be gained 
from catechism, books of instruction, 
and, to a great extent, from the warn- 
ings of one's own conscience. A false 
conscience often sees grievous sin where 
such does not exist in itself, or may fail 
to perceive it where it does exist. Such 
conscience must be set right, or else one 
may abstain from Holy Communion 
without sufficient reason, or may ap- 
proach without due worthiness. 

This can be safely said, that ordinary 
good Christians cannot commit a mortal 
sin without knowing it ; and that, where 
there is a doubt, the doubt may be inter- 
preted in their favor, that is, that mortal 
sin was not committed, and therefore, 
they are not debarred from Holy Com- 



''Uriel'' 



247 



munion. This holds especially good in 
case of conscientious Christians, devout 
persons and the religious. 

The general direction is that a person, 
if a doubt arises, is not guilty of fully 
conscious and deliberate mortal sin, in 
case such a person is not generally in- 
clined to the commission of mortal sin. 
However, in the case of those who have 
what may be called a lax or easy-going 
conscience, and not seldom lapse into 
mortal sin, when a doubt arises whether 
a mortal sin was committed by any 
thought, word or deed, the presumption 
holds rather against them, namely, that 
mortal sin was committed, and there- 
fore no Holy Communion before sacra- 
mental confession. 

It is never right to go to Holy Com- 
munion with a doubtful conscience. 
Either settle the doubt in your favor, 
and go; or, if unable to do so, abstain if 
at all possible. In any case, a good act 
of contrition should be made before re- 



248 



" Uriel'' 



ceiving, and the doubt be mentioned in 
the next confession. 

The really scrupulous form an excep- 
tion; otherwise they might never know 
when fit to receive. These have an anx- 
iety of their own. They exaggerate 
slight faults or imperfections into posi- 
tive sins, and venial transgressions into 
downright mortal sins — at least they are 
tempted to do so. They worry them- 
selves and they worry their Father con- 
fessor with their continual and generally 
unnecessary scruples. Such have been 
called the bores of the confessional. All 
such must seek proper understanding of 
what constitutes mortal sin, and must 
humbly submit to the guidance of their 
Father confessor. 

Mortal sin requires gravity of matter, 
sufficient knowledge of its malice, and 
the yielding of full consent. If even one 
of these conditions be wanting, no 
formal mortal sin is committed, nor its 
guilt incurred. 



''Uriel 



249 



Our safety and fitness in regard to 
Holy Communion consist in avoiding 
all deliberate sins in general and all mor- 
tal sins in particular. 

One who is free from mortal sin and 
the required fast observed, cannot make 
a sacrilegious Communion. Every Holy 
Communion, received free from mortal 
sin, has its fruit. But greater fruit 
comes to the soul that is free from all 
deliberate sin. This fruit receives a still 
greater increase on account of fervent 
acts of faith, hope, charity, contrition 
and desire. Each Holy Communion 
worthily received, will add to our glory 
in Heaven. 

When Solomon's temple was dedicat- 
ed, the luminous cloud of God's glory 
filled it with dazzling splendor; much 
more will Christ glorify, both here and 
hereafter, the soul in which He has 
dwelt in frequent Holy Communion. 



250 



''Uriel'' 



"How beautiful will that soul be in eter- 
nity who shall have received frequently 
and worthily the good God !" 
Blessed Cure of Ars. 

SPIRITUAL COMMUNION. 

Sacramental Communion once a day, 
Spiritual Communion many times a day 
— best rule for devout Christians. Spir- 
itual writers commend the practice of 
Spiritual Communion, extol its benefits, 
and pronounce it one of the very best 
preparations for actual Holy Commun- 
ion. 

An earnest, well-meant invitation is 
welcome to everyone. Surely the same 
holds good with regard to the Divine 
Lover of our souls. Spiritual Commun- 
ion is simply a devout desire expressed 
to our Lord to come into our souls in 
a spiritual manner, in whatever way this 
may take place. Does He not, as the 
Spouse in the Canticle of Canticles, 



" Uriel 



251 



stand as it were constantly at the door of 
our heart and knock for admittance? 
Shall we not open to Him often and 
humbly and lovingly? 

It is well, but not necessary, that we 
direct our devout desire to some taber- 
nacle wherein our Emmanuel abides in 
the consecrated Hosts. Any place that 
is suitable for prayer, is suitable for 
making a Spiritual Communion. Are 
there any Christians who never make a 
Spiritual Communion? They miss 
many graces and blessings. We are al- 
ways fit to make a Spiritual Communion 
when we are in a state of grace, that is, 
free from mortal sin. When we cannot 
communicate sacramentally, we should 
not neglect to do so spiritually, especial- 
ly when assisting at Holy Mass or visit- 
ing the Church. Those who have often 
invited our Lord into the mansion of 
their soul, may confidently expect that 
He will hereafter invite them to His 
mansions of bliss. 



252 



" Uriel'' 



A tender devotion to the ever Blessed 
Virgin Mary is one of the choicest 
graces of both actual and spiritual Com- 
munion. Through her we have Jesus and 
the Eucharist. Whoever loves Mary 
truly, will love her Divine Son, Jesus. 
With the love of Jesus and Mary will 
naturally come into the heart the love of 
holy persons, of holy things. The love 
of Jesus and Mary is the best guarantee 
for our eternal salvation. "Every devout 
man may every day and every hour 
come to receive Christ spiritually with- 
out any prohibition and with great profit 
to his soul." — Thomas A. Kempis, Book 
4, Chapter 10. 



A PROSE FORM FOR 

SPIRITUAL COMMUNION. 

My Lord in the Blessed Sacrament, 
my Savior Jesus, I cannot now receive 
Thee in Holy Communion. Believing 



''Uriel'' 



253 



firmly in Thy real presence, I desire to 
receive Thee spiritually. Come, I hum- 
bly pray, into my poor soul, and grant 
it an increase of faith, hope and charity, 
and all the graces I stand in need of for 
my soul's salvation. Above all, grant 
me a happy death. Amen. 



SOME FORMS m VEBSE. 
1. 

My SavioTir Jesus, come to me, 
For now I do desire Thee; 
I always do believe in Thee; 
I always do have hope in Thee ; 
I always do have love for Th'ee. 

2. 

My Jesus, Jesus, come to me, 
Though all unworthy I'm of Th^e; 
'Thy grace my soul may ever lead, 
For this Thy will, and this my need; 
Then bless me, help me, save me, too, 
In thanks I offer all I do. 



254 



" Uriel 



3. 

My sacramental Lord, 
To Thee my heart I turn; 
A visit me accord, 
My longing do not spurn. 
Come visit now my soul, 
Pray, come, do me console; 
Thou knowest how I need Thee, 
Thou knowest how I love Thee ; 
Then come, with ante abide; 
All sorrow, trouble, pain 
To Thee do I confide 
That Heaven I may gain. 

4. 

The Host, the Consecrated Host, 

My soul now longs for, longs for most; 

But to receive no chance I see, 

Then come in spirit, come to me ! 

Come, Jesus, feed my soul with grace. 

In mercy all my sins efface ; 

In faith and hope and love do I 

Desire to live, desire to die. 



Uriel 



255 



ACT OF REPARATION. 

Our Emmanuel-Host-Christ, I ask 
pardon for all negligence and irrever- 
ence of which I have ever been guilty in 
adoring and receiving Thee truly pres- 
ent in the Adorable Sacrament of the 
Altar. I implore pardon for all those 
who have neglected or even despised 
Thee in Thy Sacrament of Love, espe- 
cially for those who have profaned Thy 
sacred Body and Blood by daring to re- 
ceive Thee in Holy Communion sacri- 
legiously. Pardon, O Lord, pardon, for 
all profanations for the sake of those 
who revere and love Thee! In repara- 
tion I will say: "Our Father, Hail Mary 
and the Creed." 

May we receive, when life is sipent, 

Our Jesus in His Sacrament! 



256 



" Uriel 



EUCHARISTIC PRAYERS. 

O, Jesus Christ, truly our Emmanuel, 
who didst yearn with great desire to eat 
the Pasch with Thy disciples, send forth 
in these, our times, richer graces and 
stronger rays from Thy most Loving 
Heart, so that, strengthened and influ- 
enced by them, we may long for Thine 
Adorable Sacrament and more frequent- 
ly receive It, and thereby may abound in 
us the hope of everlasting life. Amen. 

O, Christ Jesus, our Emmanuel, be- 
stow in these, our times, greater abund- 
ance of grace, that we may promptly 
carry out the pious wishes of our Holy 
Father, Pope Pius X., especially in ador- 
ation, in love, and in frequent reception 
of Thine Adorable Sacrament, whereby, 
when It possesses our minds and our 
hearts, there may dwell in us the fount 
of eternal life. Amen. 

We humbly beg of Thee, Christ Jesus, 
Emmanuel, to grant us and to all the 



''Uriel 



257 



faithful, an increase of grace, that we 
may long after Thee more ardently and 
receive Thee more frequently in Thine 
Adorable Sacrament, wherein Thy pre- 
cious Body and Blood become the solace 
of our souls and the pledge of a glorious 
resurrection unto life eternal. Amen. 



BEFORE THE TABERNACLE. 

My heart and soul, make bold to say, 
Though in an humble, rev 'rent way: 
All hail, Emmanuel, Jesus dear ; 
To visit Thee behold me here ; 
As friend mth friend I speak to Thee, 
Though Thou, my Lord, I servant be ; 
In Thine own words the claim is laid : 
''I call you friends" Thou once has said. 



268 "Uriel" 

Yes, Thou, my precious, gracious friend, 
As such accept my heart and hand; 
No friend like Thee, because divine ; 
My love, my life be ever Thine. 
Thou art, 0 Jesus, all to me 
For time and all eternity; 
The Father, Spirit, one with Thee, 
All hail, Most Blessed Trinity! 



ANOTHER VISIT TO THE TABERNACLE. 

Behold me here. My Jesus dear! 
What brought me here, is love, not fear ; 
Accept the greetings of my heart ; 
My best of friends Thou ever art. 
No friend like Thee can e'er be found; 
Who shall Thy friendship's price recount? 
Far miore than friend in Thee I find ; 
Far stronger ties than friendship bind 
My heart and soul to Thee, 0 Lord ! 
Thou hast entwined a triple cord 
About my soul, mysteriously: 
'Tis faith, 'tis hope, 'tis charity. 
Oh may it never broken be. 
No, not for all eternity ! 



''Uriel 



259 



CHAPEL AND CHAPLAIN. 

The sweetest place on earth to me 
This Chapel is — must ever be, — 
Because the place where Jesus dwells, 
My faith me this for certain tells. 

Most awe-inspiring place to me 
This Chapel is — m^sjb - ever be, — ^PuxAjtT' 
My Lord, my God, my Judge is here. 
What else can I, what else, but fear ? 

The sweetest place, since He is near, 
Who bade th ' Apostles have no fear ; 
' ' 'Tis I, " He said and calmied the storm ; 
Nor need I dread His present form. 

Though more disguised than on the way 
Tqi Emmaus — grace doth Him betray ; 
Hosts hide Him from my eyes in part, 
But cannot hide Him from my heart. 

Yet dread and awe become me well. 
If on my reek'ning day I dwell : 
How many Masses I have said. 
How often on His Body fed. 



260 



" Uriel" 



Here is my Lord, my God, my Judge ; 
My priestly office, duties, such 
That sacred are the functions all ; 
Their sacredness doth me appall. 

But awe and love do mingle well, 
And hence, let nothing break the spell 
This Chapel is — ^must ever be, — 
The dearest place on earth to me. 

Emmanuel, Thy praises sound 
Wherever voice and heart is found! 



''Uriel'' 



261 



LINES TO ST. JOSEPH. 

Protector of the Virgin Mother, 
St. Joseph glorified, 
0 pray that I of deaths no other 
May die than thou hast died! 

Bei my Protector ever faithful 
When doubts and troubles rise, 
That I may never prove ungrateful, 
Nor God's sweet grace despise. 

Obtain for me a resignation. 
Enduring such as thine. 
That I may seek in tribulation 
The will of €rod, not imiine. 

Teach me to love my J esus dearly. 
Whom thou hast loved so well, 
And show this love in words not merely, 
But let my actions tell. 

Teach me to love my Mother Mary, 
Thy pure and holy spouse, 
No matter how life's trials vary. 
May she my cause espouse. 



262 



''Uriel'' 



Kemember all thy great affliction 
Which thou hast undergone ; 
For love of God without restriction 
Hast thou not all things done? 

And thou in silence and submission 
Hast walked an humble path ; 
Then sure, what e'er it be, my mission 
Enough of glory hath. 

So let me learn of thee the lesson 
To serve the Lord in heart, 
From Him, may joys increase or lessen, 
In life nor death to part. 



"Uriel 



263 



"Uriel's" Concluding Words 



To love and truth and virtue, 

well combined, 
These pages are, dear reader, 

all consigned. 
All know, the truth of things 

is permanent, 
And virtue is the choicest 

ornament. 



D. O. M. 



Ye critics all, 

Both great and small, 
Be sharp but true, ^ 

Then thanks to you. 

^Sept. 21, 1911. 



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